Text -- Mark 15:1-47 (NET)

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 15:2 So Pilate asked him, “Are you the king of the Jews?” He replied, “You say so.” 15:3 Then the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.

Jesus and Barabbas

15:6 During the feast it was customary to release one prisoner to the people, whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 15:9 So Pilate asked them, “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 15:11 But the chief priests stirred up the crowd to have him release Barabbas instead. 15:12 So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?” 15:13 They shouted back, “Crucify him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, after he had Jesus flogged, he handed him over to be crucified.

Jesus is Mocked

15:16 So the soldiers led him into the palace (that is, the governor’s residence) and called together the whole cohort. 15:17 They put a purple cloak on him and after braiding a crown of thorns, they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 15:19 Again and again they struck him on the head with a staff and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking him, they stripped him of the purple cloak and put his own clothes back on him. Then they led him away to crucify him.

The Crucifixion

15:21 The soldiers forced a passerby to carry his cross, Simon of Cyrene, who was coming in from the country (he was the father of Alexander and Rufus). 15:22 They brought Jesus to a place called Golgotha (which is translated, “Place of the Skull”). 15:23 They offered him wine mixed with myrrh, but he did not take it. 15:24 Then they crucified him and divided his clothes, throwing dice for them, to decide what each would take. 15:25 It was nine o’clock in the morning when they crucified him. 15:26 The inscription of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” 15:31 In the same way even the chief priests– together with the experts in the law– were mocking him among themselves: “He saved others, but he cannot cannot save himself! 15:32 Let the Christ, the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him.

Jesus’ Death

15:33 Now when it was noon, darkness came over the whole land until three in the afternoon. 15:34 Around three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 15:36 Then someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain was torn in two, from top to bottom. 15:39 Now when the centurion, who stood in front of him, saw how he died, he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 15:41 When he was in Galilee, they had followed him and given him support. Many other women who had come up with him to Jerusalem were there too.

Jesus’ Burial

15:42 Now when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 15:43 Joseph of Arimathea, a highly regarded member of the council, who was himself looking forward to the kingdom of God, went boldly to Pilate and asked for the body of Jesus. 15:44 Pilate was surprised that he was already dead. He called the centurion and asked him if he had been dead for some time. 15:45 When Pilate was informed by the centurion, he gave the body to Joseph. 15:46 After Joseph bought a linen cloth and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. Then he rolled a stone across the entrance of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body was placed.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 15:1

In the morning ( prōi ).

The ratification meeting after day. See Mat 26:1-5 for details.

Robertson: Mar 15:1

Held a consultation ( sumboulion poiēsantes ).

So text of Westcott and Hort (Vulgate consilium facientes ), though they give hetoimasantes in the margin. The late and rare word sumboulion is like the Latin consilium . If hetoimasantes is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in Luk 22:66-71, who does not give the illegal night trial.

Robertson: Mar 15:1

Bound Jesus ( dēsantes ton Iēsoun ).

He was bound on his arrest (Joh 18:12) when brought before Annas who sent him on bound to Caiaphas (Joh 18:24) and now he is bound again as he is sent to Pilate (Mar 15:1; Mat 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin.

Robertson: Mar 15:2

Art thou the King of the Jews? ( Su ei ho basileus tōn Ioudaiōṉ ).

This is the only one of the charges made by the Sanhedrin to Pilate (Luk 23:2) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. Joh 18:28-32 gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See Mat 26:11.

Robertson: Mar 15:2

Thou sayest ( su legeis ).

An affirmation, though in Joh 18:34-37 there is a second and fuller interview between Pilate and Jesus. "Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary"(Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (Joh 18:28.) and had his interviews with Jesus on the inside, calling Jesus thither (Joh 18:33).

Robertson: Mar 15:3

Accused him of many things ( katēgoroun autou polla ).

Imperfect tense, repeated accusations besides those already made. They let loose their venom against Jesus. One of the common verbs for speaking against in court (kata and agoreuō ). It is used with the genitive of the person and the accusative of the thing.

Robertson: Mar 15:5

Marvelled ( thaumazein ).

Pilate was sure of the innocence of Jesus and saw through their envy (Mar 15:10), but he was hoping that Jesus would answer these charges to relieve him of the burden. He marvelled also at the self-control of Jesus.

Robertson: Mar 15:6

Used to release ( apeluen ).

Imperfect tense of customary action where Mat 27:15 has the verb eiōthei (was accustomed to).

Robertson: Mar 15:6

They asked of him ( parēitounto ).

Imperfect middle, expressing their habit also.

Robertson: Mar 15:7

Bound with them that had made insurrection ( meta tōn stasiastōn dedemenos ).

A desperate criminal, leader in the insurrection, sedition (en tēi stasei ), or revolution against Rome, the very thing that the Jews up at Bethsaida Julias had wanted Jesus to lead (Joh 6:15). Barabbas was the leader of these rioters and was bound with them.

Robertson: Mar 15:7

Had committed murder ( phonon pepoiēkeisan ).

Past perfect indicative without augment. Murder usually goes with such rioters and the priests and people actually chose a murderer in preference to Jesus.

Robertson: Mar 15:8

As he was wont to do unto them ( kathōs epoiei autois ).

Imperfect of customary action again and dative case.

Robertson: Mar 15:9

The King of the Jews ( ton basilea tōn Ioudaiōn ).

That phrase from this charge sharpened the contrast between Jesus and Barabbas which is bluntly put in Mat 27:17 "Barabbas or Jesus which is called Christ."See discussion there.

Robertson: Mar 15:10

He perceived ( eginōsken ).

Imperfect tense descriptive of Pilate’ s growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy"(phthonon ) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching.

Robertson: Mar 15:10

Had delivered ( paradedōkeisan ).

Past perfect indicative without augment where Mat 27:18 has the first aorist (kappa aorist) indicative paredōkan , not preserving the distinction made by Mark. The aorist is never used "as"a past perfect.

Robertson: Mar 15:11

Stirred up ( aneseisan ).

Shook up like an earthquake (seismos ). Mat 27:20 has a weaker word, "persuaded"(epeisan ). Effective aorist indicative. The priests and scribes had amazing success. If one wonders why the crowd was fickle, he may recall that this was not yet the same people who followed him in triumphal entry and in the temple. That was the plan of Judas to get the thing over before those Galilean sympathizers waked up. "It was a case of regulars against an irregular, of priests against prophet"(Gould). "But Barabbas, as described by Mark, represented a popular passion, which was stronger than any sympathy they might have for so unworldly a character as Jesus - the passion for political liberty "(Bruce). "What unprincipled characters they were! They accuse Jesus to Pilate of political ambition, and they recommend Barabbas to the people for the same reason"(Bruce). The Sanhedrin would say to the people that Jesus had already abdicated his kingly claims while to Pilate they went on accusing him of treason to Caesar.

Robertson: Mar 15:11

Rather ( māllon ).

Rather than Jesus. It was a gambler’ s choice.

Robertson: Mar 15:12

Whom ye call the King of the Jews ( hon legete ton basilea tōn Ioudaiōn ).

Pilate rubs it in on the Jews (cf. Mar 15:9). The "then"(oun ) means since you have chosen Barabbas instead of Jesus.

Robertson: Mar 15:13

Crucify him ( Staurōson auton ).

Luk 23:21 repeats the verb. Mat 27:22 has it, "Let him be crucified."There was a chorus and a hubbub of confused voices all demanding crucifixion for Christ. Some of the voices beyond a doubt had joined in the hallelujahs to the Son of David in the triumphal entry. See notes on Mat 27:23 for discussion of Mar 15:14.

Robertson: Mar 15:15

To content the multitude ( tōi ochlōi to hikanon poiēsai ).

A Latin idiom ( satisfacere alicui ), to do what is sufficient to remove one’ s ground of complaint. This same phrase occurs in Polybius, Appian, Diogenes Laertes, and in late papyri. Pilate was afraid of this crowd now completely under the control of the Sanhedrin. He knew what they would tell Caesar about him. See Mat 27:26 for discussion of the scourging.

Robertson: Mar 15:16

The Praetorium ( praitōrion ).

In Mat 27:27 this same word is translated "palace."That is its meaning here also, the palace in which the Roman provincial governor resided. In Phi 1:13 it means the Praetorian Guard in Rome. Mark mentions here "the court"(tēs aulēs ) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the "band."

Robertson: Mar 15:17

Purple ( porphuran ).

Mat 27:28 has "scarlet robe"which see for discussion as well as the note on Mat 27:29 for the crown of thorns.

Robertson: Mar 15:19

Worshipped him ( prosekunoun ).

In mockery. Imperfect tense as are etupton (smote) and eneptuon (did spit upon). Repeated indignities.

Robertson: Mar 15:20

They lead him out ( exagousin auton ).

Vivid historical present after imperfects in Mar 15:19.

Robertson: Mar 15:21

They compel ( aggareuousin ).

Dramatic present indicative again where Mat 27:32 has the aorist. For this Persian word see Mat 5:41; Mat 27:32.

Robertson: Mar 15:21

Coming out of the country ( erchomenon ap' agrou ).

Hence Simon met the procession. Mark adds that he was "the father of Alexander and Rufus."Paul mentions a Rufus in Rom 16:13, but it was a common name and proves nothing. See note on Mat 27:32 for discussion of cross-bearing by criminals. Luke adds "after Jesus"(opisthen tou Iēsou ). But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way.

Robertson: Mar 15:22

They bring him ( pherousin auton ).

Historical present again. See note on Mat 27:33. for discussion of Golgotha.

Robertson: Mar 15:23

They offered him ( edidoun autōi ).

Imperfect tense where Matthew has the aorist edōkan .

Robertson: Mar 15:23

Mingled with myrrh ( esmurnismenon ).

Perfect passive participle. The verb means flavoured with myrrh, myrrhed wine. It is not inconsistent with Mat 27:34 "mingled with gall,"which see.

Robertson: Mar 15:23

But he received it not ( hos de ouk elaben ).

Note the demonstrative hos with de . Matthew has it that Jesus was not willing to take. Mark’ s statement is that he refused it.

Robertson: Mar 15:24

What each should take ( tis ti ārēi ).

Only in Mark. Note double interrogative, Who What? The verb arēi is first aorist active deliberative subjunctive retained in the indirect question. The details in Mar 15:24-32 are followed closely by Mat 27:35-44. See there for discussion of details.

Robertson: Mar 15:25

The third hour ( hōra tritē ).

This is Jewish time and would be nine a.m. The trial before Pilate was the sixth hour Roman time (Joh 19:14), six a.m.

Robertson: Mar 15:26

The superscription ( hē epigraphē ).

The writing upon the top of the cross (our word epigraph). Luk 23:38 has this same word, but Mat 27:37 has "accusation"(aitian ). See Matthew for discussion. Joh 19:19 has "title"(titlon ).

Robertson: Mar 15:32

Now come down ( katabatō nun ).

Now that he is nailed to the cross.

Robertson: Mar 15:32

That we may see and believe ( hina idōmen kai pisteusōmen ).

Aorist subjunctive of purpose with hina . They use almost the very language of Jesus in their ridicule, words that they had heard him use in his appeals to men to see and believe.

Robertson: Mar 15:32

Reproached him ( ōneidizon auton ).

Imperfect tense. They did it several times. Mark and Matthew both fail to give the story of the robber who turned to Christ on the Cross as told in Luk 23:39-43.

Robertson: Mar 15:33

The sixth hour ( hōras hektēs ).

That is, noon (Jewish time), as the third hour was nine a.m. (Mar 15:25). See Mat 27:45 for discussion. Given also by Luk 23:44. Mark gives the Aramaic transliteration as does B in Mat 27:45, which see for discussion.

Robertson: Mar 15:33

Forsaken ( egkatelipes ).

Some MSS. give ōneidisas (reproached). We are not able to enter into the fulness of the desolation felt by Jesus at this moment as the Father regarded him as sin (2Co 5:21). This desolation was the deepest suffering. He did not cease to be the Son of God. That would be impossible.

Robertson: Mar 15:35

He calleth Elijah ( Eleian phōnei ).

They misunderstood the Elōi or Elei (my God) for Elijah.

Robertson: Mar 15:36

To take him down ( kathelein auton ).

Mat 27:49 has "to save him"(sōsōn ), which see for discussion.

Robertson: Mar 15:37

Gave up the ghost ( exepneusen ).

Literally, breathed out. See "yielded up his spirit"in Mat 27:50 for discussion for details. Mark uses this word exepneusen again in Mar 15:39.

Robertson: Mar 15:39

The centurion ( ho kenturiōn ).

A Latin word ( centurio ) used also in Mar 15:44 and here only in the N.T.

Robertson: Mar 15:39

Which stood by over against him ( ho parestēkōs ex enantias autou ).

This description alone in Mark, picturing the centurion "watching Jesus"(Mat 27:54).

Robertson: Mar 15:39

So ( houtōs ).

With the darkness and the earthquake. See note on Mat 27:54 for discussion of "the Son of God,"more probably "a Son of God."

Robertson: Mar 15:40

And Salome ( kai Salōmē ).

Apparently the "mother of the sons of Zebedee"(Mat 27:56). Only in Mark.

Robertson: Mar 15:41

Followed him and ministered unto him ( ēkolouthoun kai diēkonoun autōi ).

Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luk 8:1-3) who came up with him (hai sunanabāsai autōi ) to Jerusalem. This summary description in Mark is paralleled in Mat 27:55. and Luk 23:49. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

Robertson: Mar 15:42

The preparation ( paraskeuē ).

Mark explains the term as meaning "the day before the sabbath"(prosabbaton ), that is our Friday, which began at sunset. See discussion on Mat 27:57. The Jews had already taken steps to get the bodies removed (Joh 19:31).

Robertson: Mar 15:43

A councillor of honourable estate ( euschēmōn bouleutēs ).

A senator or member of the Sanhedrin of high standing, rich (Mat 27:57).

Robertson: Mar 15:43

Looking for the Kingdom of God ( ēn prosdechomenos tēn basileian tou theou ).

Periphrastic imperfect. Also Luk 23:51. The very verb used by Luke of Simeon and Anna (Luk 2:25, Luk 2:38). Mat 27:57 calls him "Jesus’ disciple"while Joh 19:38 adds "secretly for fear of the Jews."He had evidently taken no public stand for Jesus before now.

Robertson: Mar 15:43

Boldly ( tolmēsas ).

Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem.

Robertson: Mar 15:44

If he were already dead ( ei ēdē tethnēken ).

Perfect active indicative with ei after a verb of wondering, a classical idiom, a kind of indirect question just as we say "I wonder if."Usually death by crucifixion was lingering. This item is only in Mark.

Robertson: Mar 15:44

Whether he had been any while dead ( ei palai apethanen ).

B D read ēdē (already) again here instead of palai (a long time). Mark does not tell the request of the Jews to Pilate that the legs of the three might be broken (Joh 19:31-37). Pilate wanted to make sure that Jesus was actually dead by official report.

Robertson: Mar 15:45

Granted the corpse ( edōrēsato to ptōma ).

This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter’ s field. This is the only instance when ptōma ( cadaver , corpse) is applied to the body (sōma ) of Jesus, the term used in Mat 27:59; Luk 23:53; Joh 19:40).

Robertson: Mar 15:46

Wound ( eneilēsen ).

This word is only here in the N.T. As entulissō is only in Mat 27:59; Luk 23:53; Joh 20:7. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (Joh 19:39) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (Joh 19:40). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph’ s new tomb, hewn out of a rock. The perfect passive participle (lelatomēmenon ) is from latomos , a stonecutter (lōs , stone, temnō , to cut). For further details see Mat 27:57-60. Luk 23:53 and Joh 19:41 also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon’ s Calvary north of the city.

Robertson: Mar 15:46

Against the door ( epi tēn thuran ).

Matthew has the dative tēi thurāi without epi and adds the adjective "great"(megan ).

Robertson: Mar 15:47

Beheld ( etheōroun ).

Imperfect tense picturing the two Marys "sitting over against the sepulchre"(Mat 27:61) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mar 15:40) had left and "were watching the actions of Joseph and Nicodemus"(Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there (tetheitai , perfect passive indicative, state of completion). "It is evident that they constituted themselves a party of observation"(Gould).

Vincent: Mar 15:7

Them that had made insurrection with him ( συστασιαστῶν )

Fellow-rioters. But the better texts read στασιαστῶν , rioters, omitting the σύν , with ( fellow ): and the Rev. accordingly omits with him.

Vincent: Mar 15:7

Who ( οἵτινες )

Denoting a class of criminals.

Vincent: Mar 15:7

The insurrection

Note the article: the insurrection for which Barabbas and his fellows had been imprisoned.

Vincent: Mar 15:8

Crying aloud ( ἀναβοήσας )

But the best texts read βὰς , having gone up. So Rev., went up.

Vincent: Mar 15:8

Ever ( ἀεὶ )

Omitted by the best texts.

Vincent: Mar 15:11

Moved ( ἀνέσεισαν )

A feeble translation. Σείω is to shake. Hence σεισμός , an earthquake. See on Mar 13:7. Better as Rev., stirred up. Wyc., The bishops stirred the company of the people.

Vincent: Mar 15:15

To content ( τὸ ἱκανὸν ποιῆσαι )

Lit., to do the sufficient thing. Compare the popular phrase, Do the right thing. A Latinism, and used by Mark only. Wyc., to do enough to the people.

Vincent: Mar 15:16

Into the hall called Pretorium

Mark, as usual, amplifies. Matthew has simply the Pretorium. The courtyard, surrounded by the buildings of the Pretorium, so that the people passing through the vestibule into this quadrangle found themselves in the Pretorium.

Vincent: Mar 15:16

Band ( σπεῖραν )

Originally anything wound or wrapped round; as a ball, the coils of a snake, a knot or curl in wood. Hence a body of men-at-arms. The same idea is at the bottom of the Latin manipulus, which is sometimes (as by Josephus) used to translate σπεῖρα . Manipulus was originally a bundle or handful. The ancient Romans adopted a pole with a handful of hay or straw twisted about it as the standard of a company of soldiers; hence a certain number or body of soldiers under one standard was called manipulus.

Vincent: Mar 15:17

Purple

See on Mat 27:28. Matthew adds the word for soldier's cloak. Mark has simply purple .

Vincent: Mar 15:21

Compel

Better impress, as Rev. See on in margin. Mat 5:41. Note the accuracy in designating Simon.

Vincent: Mar 15:22

Golgotha

See on Mat 27:33.

Vincent: Mar 15:23

They gave ( ἐδίδουν )

The imperfect tense is used in the same sense as in Mat 3:14 (Rev.), " John would have hindered. " They were for giving; attempted to give. So Rev., excellently, offered .

Vincent: Mar 15:23

Wine mingled with myrrh ( ἐσμυρνισμένον οἶνον )

Lit., myrrhed wine. See on Mat 27:34.

Vincent: Mar 15:24

What each should take ( τίς τί ἄρῃ )

Lit., who should take what. An addition of Mark.

Vincent: Mar 15:26

The superscription of his accusation

Matthew, simply accusation; Luke, superscription; John, title. See on Mat 27:37.

Vincent: Mar 15:27

Thieves

Rev., robbers. See on Mat 27:38.

Vincent: Mar 15:29

Ah! ( οὐὰ )

The Latin vah !

Vincent: Mar 15:29

Destroyest

The same word as at Mar 13:2.

Vincent: Mar 15:32

The Christ

See on Mat 1:1. Referring to the confession before the high-priest (Mar 14:62).

Vincent: Mar 15:32

King of Israel

Referring to the confession before Pilate (Mar 15:2).

Vincent: Mar 15:36

Vinegar

See on Mat 27:48.

Vincent: Mar 15:38

The veil

See on Mat 27:51.

Vincent: Mar 15:39

Son of God

Not the Son of God, which Rev. has retained, but a son of God. To the centurion Christ was a hero or demigod. See on Mat 27:54.

Vincent: Mar 15:40

Magdalene

See on Mat 27:56.

Vincent: Mar 15:41

Followed - ministered ( ἠκολούθουν - διηκόνουν )

Both imperfects: were in the habit, accustomed to.

Vincent: Mar 15:42

Even

See on Mat 27:57.

Vincent: Mar 15:42

The day before the Sabbath ( προσάββατον )

The fore-Sabbath. Peculiar to Mark, and only here.

Vincent: Mar 15:43

Joseph of Arimathaea ( Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας )

Lit., Joseph, he from Arimathaea: the article indicating a man well known.

Vincent: Mar 15:43

Honorable ( εὐσχήμων )

Compounded of εὖ , well, and σχῆμα , form, shape, figure. On the latter word, see on Mat 17:2. In its earlier use this adjective would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing (" Republic," 413). Later, it came to be used in the sense of noble; honorable in rank . See Act 13:50; Act 17:12.

Vincent: Mar 15:43

Counsellor

A member of the Sanhedrim, as appears from Luk 23:51.

Vincent: Mar 15:43

Went in boldly ( τολμήσας εἰσῆλθεν )

Lit., having dared went in. Daring all possible consequences.

Vincent: Mar 15:44

Wondered

This query and the asking the centurion are peculiar to Mark.

Vincent: Mar 15:45

Body ( πτῶμα )

Better, Rev., corpse; as the word is used only of a dead body. See on Mat 24:28.

Vincent: Mar 15:46

Stone

See on Mat 27:60.

Vincent: Mar 15:47

Beheld ( ἐθεώρουν )

Imperfect tense. Were looking on meanwhile. The verb also implies steady and careful contemplation. They took careful note.

Wesley: Mar 15:1

Mat 27:1-2; Luk 22:66; Luk 23:1; Joh 18:28.

Wesley: Mar 15:3

Mat 27:12.

Wesley: Mar 15:7

A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish.

Wesley: Mar 15:9

Which does this wretched man discover most? Want of justice, or courage, or common sense? The poor coward sacrifices justice to popular clamour, and enrages those whom he seeks to appease, by so unseasonably repeating that title, The king of the Jews, which he could not but know was so highly offensive to them.

Wesley: Mar 15:16

The inner hall, where the praetor, a Roman magistrate, used to give judgment. But St. John calls the whole palace by this name. Mat 27:27; Joh 19:2.

Wesley: Mar 15:17

As royal robes were usually purple and scarlet, St. Mark and John term this a purple robe, St. Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet.

Wesley: Mar 15:20

Mat 27:31; Joh 19:16.

Wesley: Mar 15:21

These were afterward two eminent Christians, and must have been well known when St. Mark wrote.

Wesley: Mar 15:22

Mat 27:33; Luk 23:33; Joh 19:17.

Wesley: Mar 15:24-25

St. Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross.

Wesley: Mar 15:28

Isa 53:12.

Wesley: Mar 15:29

Mat 27:39.

Wesley: Mar 15:33

Mat 27:45; Luk 23:44.

Wesley: Mar 15:34

Thereby claiming God as his God; and yet lamenting his Father's withdrawing the tokens of his love, and treating him as an enemy, while he bare our sins.

Wesley: Mar 15:37

Mat 27:50; Luk 23:46; Joh 19:30.

Wesley: Mar 15:41

Provided him with necessaries.

Wesley: Mar 15:42

And the bodies might not hang on the Sabbath day: therefore they were in haste to have them taken down.

Wesley: Mar 15:43

A man of character and reputation: A counsellor - A member of the sanhedrim.

Wesley: Mar 15:43

Who expected to see it set up on earth. Mat 27:57; Luk 23:50; Joh 19:38.

Wesley: Mar 15:46

By his servants. It was too large for him to roll himself.

Clarke: Mar 15:1

In the morning - See Mat 27:1, etc.

Clarke: Mar 15:8

The multitude crying aloud - Αναβοησας . The word itself strongly marks the vociferations, or, to come nearer the original word, the bellowing of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matthew 27 (note).

Clarke: Mar 15:17

And platted a crown of thorns - In the note on Mat 27:29 (note), I have ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, a man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here

"The word ακανθων may as well be the plural genitive case of the word ακανθος as of ακανθη : if of the latter, it is rightly translated, of thorns; but the former would signify what we call bear’ s-foot, and the French, branche ursine . This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus , Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is laevis , smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown, which Pilate’ s soldiers put on the head of Jesus, to incline one to think that it was of thorns, and intended, as is usually supposed, to put him to pain. The reed put into his hand, and the scarlet robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to plat this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Savior, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus’ s death at the distance of above 160 years. He indeed seems to have understood ακανθων in the sense of thorns, and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, Quale, oro te, Jesus Christus sertum pro utroque sexu subiit? Ex spinis, opinor, et tribulis . The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The reader may see a satisfactory account of acanthus, bear’ s-foot, in Quincy’ s English Dispensatory, part ii. sect. 3, edit. 8, 1742.

This is the whole of the learned and judicious prelate’ s note; on which I have only to observed that the species of acanthus described by Virgil and the two Plinys, as mollis and laevis , soft and smooth, is, no doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopaeists; but there are other species of the same plant that are prickly, and particularly those called the acanthus spinosus , and the ilicifolius , the latter of which is common in both the Indies: this has leaves something like our common holly, the jagged edges of which are armed with prickles; but I do not conceive that this kind was used, nor indeed any other plant of a thorny nature, as the Roman soldiers who platted the crown could have no interest in adding to our Lord’ s sufferings; though they smote him with the rod, yet their chief object was to render him ridiculous, for pretending, as they imagined, to regal authority. The common wild acanthas or bear’ s-foot, which I have often met in the dry turf bogs in Ireland, though it have the appearance of being prickly, yet is not, in fact, so. Several shoots grow from one root, about four or five inches long, and about as thick as a little finger. A parcel of such branches, platted by their roots in a string, night be made to look even ornamental, tied about the temples and round the head. It would finely imitate a crown or diadem. But I know not if this plant be a native of Judea.

Clarke: Mar 15:21

A Cyrenian - One of Cyrene, a celebrated city in the Pentapolis of Libya

Clarke: Mar 15:21

The father of Alexander and Rufus - It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely that this is the same Alexander who is mentioned, Act 19:33, and that the other is the Rufus spoken of by St. Paul, Rom 16:13.

Clarke: Mar 15:25

The third hour - It has been before observed, that the Jews divided their night into four watches, of three hours each. They also divided the day into four general parts. The first began at sunrise. The second three hours after. The third at mid-day. The fourth three hours after, and continued till sunset. Christ having been nailed to the cross a little after mid-day, Joh 19:14-16, Joh 19:17, and having expired about three o’ clock, Mar 15:33, the whole business of the crucifixion was finished within the space of this third division of the day, which Mark calls here the third hour. Commentators and critics have found it very difficult to reconcile this third hour of Mark, with the sixth hour of John, Joh 19:14. It is supposed that the true reading, in Joh 19:14, should be τριτη, the third, instead of ἑκτη the sixth; a mistake which might have readily taken place in ancient times, when the character γ gamma , which was put for τριτη, three, might have been mistaken for Ϛ episema , or sigma tau , which signifies six. And τριτη, the third, instead of ἑκτη, the sixth, is the reading of some very eminent MSS. in the place in question, Joh 19:14. See Bengel, Newcome, Macknight, Lightfoot, Rosenmuller, etc., on this perplexing point.

Clarke: Mar 15:27

Two thieves - A copy of the Itala tells their names: One on the right hand - named Zoathon; and one on the left hand - named Chammatha.

Clarke: Mar 15:28

The scripture was fulfilled - All this verse is wanting in many MSS., some versions, and several of the fathers.

Clarke: Mar 15:32

And believe - In him is added by DFGHPBHV, and upwards of sixty others; as also the Armenian, Slavonic, and four Itala.

Clarke: Mar 15:34

My God, my God, etc. - See on Mat 27:46 (note).

Clarke: Mar 15:37

Gave up the ghost - This was about three o’ clock, or what was termed by the Jews the ninth hour; about the time that the paschal lamb was usually sacrificed. The darkness mentioned here must have endured about two hours and a half. Concerning this eclipse, see on Mat 27:45 (note).

Clarke: Mar 15:40

Joses - Some MSS. and versions read Joset, others Joseph. See on Mat 27:56 (note).

Clarke: Mar 15:42

The day before the Sabbath - What we would call Friday evening. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fearing that the body of our Lord might be taken down, and thrown into the common grave with the two robbers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. See on Mat 27:56, Mat 27:60 (note).

Clarke: Mar 15:43

Went in boldly unto Pilate - He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. It needed no small measure of courage to declare now for Jesus, who had been a few hours ago condemned as a blasphemer by the Jews, and as a seditious person by the Romans; and this was the more remarkable in Joseph, because hitherto, for fear of the Jews, he had been only a secret disciple of our Lord. See Joh 19:38

The apostle says, We have Boldness to enter into the holiest through his blood. Strange as it may appear, the death of Jesus is the grand cause of confidence and courage to a believing soul.

Clarke: Mar 15:47

Beheld where he was laid - The courage and affection of these holy women cannot be too much admired. The strength of the Lord is perfected in weakness; for here a timid man, and a few weak women, acknowledge Jesus in death, when the strong and the mighty utterly forsook him

Human strength and human weakness are only names in religion. The mightiest Man, in the hour of trial, can do nothing without the strength of God; and the weakest Woman can do all things, if Christ strengthen her. These truths are sufficiently exemplified in the case of Peter and all his brother disciples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both presumption and despair. Reader, let not these examples be produced before thee in vain.

Calvin: Mar 15:25

Mar 15:25And it was the third hour This appears not to agree well with the testimony of the Evangelist John; for he relates that Christ was condemned about the sixth hour, (Mar 14:14.) But if we consider—what is evident from other passages—that the day was divided into four parts, and that each of the parts took its name from the first hour of its commencement, the solution will not be difficult. The whole time, from sunrise to the second part of the day, they called the first hour. The second part, which lasted till noon, was called by them the third hour. The sixth hour commenced at noon, and lasted till three or four o’clock in the afternoon. Thus, when the Jews saw that Pilate was wearing out the time, and that the hour of noon was approaching, John says that they cried out the more vehemently, that the whole day might not be allowed to pass without something being done, (Mar 14:15.) But this is not inconsistent with the assertion, that our Lord was crucified about the close of the third hour; for it is plain enough, that no sooner was he hastily condemned, than he was immediately executed; so eager was the desire of the Jews to put him to death. Mark therefore means not the beginning, but the close, of the third hour; and it is highly probable that Christ did not hang on the cross longer than three hours.

Calvin: Mar 15:36

Mar 15:36.Saying, Let him alone, let us see if Elijah will come to save him. Mark relates these words as having been spoken by the soldier, while holding out the vinegar; but Matthew tells us that others used the same language. There is no inconsistency here, however; for it is probable that the jeering was begun by one person, but was eagerly seized by others, and loudly uttered by the multitude. The phrase, let him alone, appears to have implied not restraint, but ridicule; accordingly, the person who first mocked Christ, ironically addressing his companions, says, Let us see if Elijah will come. Others quickly followed, and every one sung the same song to his next neighbor, as usually happens with men who are agreed about any course. Nor is it of any importance to inquire if it was in the singular or plural number; for in either case the meaning is the same, the word being used in place of an interjection, as if they had said, Hush! Hush!

Calvin: Mar 15:43

Mar 15:43, and Luk 23:51. Who also himself was waiting for the kingdom of God. The highest commendation bestowed on Joseph is, that he waited for the kingdom of God. He is likewise praised, no doubt, for righteousness, but this waiting for the kingdom of God was the root and source of his righteousness. By the kingdom of God, we must understand the renovation promised through Christ; for the perfection of order which, the prophets had every where promised, would exist at the coming of Christ, cannot exist, unless God assembles under his government those men who had gone astray. It is therefore pointed out in commendation of Joseph’s piety, that, during the disorder which then prevailed, he cherished the hope of that redemption which God had promised. Hence, too, arises the fear of God, and the desire of holiness and uprightness; for it is impossible for any one to dedicated himself to God, unless he expects that God will be his deliverer.

Yet let us observe, that while salvation through Christ was promised indiscriminately to all the Jews, and while the promise of it was common to them all, it is only of a very few that the Holy Spirit testifies what we are here told of Joseph. Hence it is evident, that nearly the whole of the people had buried in base forgetfulness the inestimable grace of God. All of them, indeed, had on their lips the language of boasting in reference to the coming of Christ, which was approaching; but few had the covenant of God fixed in their minds, so as to rise by faith to spiritual renovation. That was indeed an awful insensibility; and therefore we need not wonder if pure religion fell into decay, when the faith of salvation was extinguished. Would to God that a similar corruption did not prevail in this unhappy age! Christ once appeared as a Redeemer to the Jews and to the whole world, as had been declared in the predictions of the prophets. He set up the kingdom of God, by restoring affairs from confusion and disorder to a regular and proper condition. He has assigned to us a period of warfare, to exercise our patience till he come again from heaven to complete his reign which he has commenced. How many are there who aspire to this hope, even in a moderate degree? Do not almost all cleave to the earth, as if there had been no promise of a resurrection? But while the greater part of men, forgetful of their end, fall off on all sides, let us remember that it is a virtue peculiar to believers, to seek the things which are above, (Col 3:1;) and especially since the grace of God has shone upon us through the Gospel,

teaching us, that, denying ungodliness and worldly lusts, we should live soberly, justly, and piously, in the present world, looking for the blessed hope and manifestation of the glory of the great God,
( Titus 2:11-13.)

Defender: Mar 15:7

Barabbas was a robber (Joh 18:40), as well as a seditionist (Luk 23:25), insurrectionist and murderer. Yet the priests and the multitude preferred him to Jesus. Pilate, knowing Jesus was innocent, released Barabbas and had Jesus crucified. What a commentary on human nature."

Defender: Mar 15:21

Matthew and Luke also mention Simon, but only Mark mentions Alexander and Rufus, presumably because he knew the family. Rufus probably became a Christian, for there is a Rufus mentioned by Paul in Rom 16:13."

Defender: Mar 15:25

"The third hour" means the third hour after sunrise, using the usual Jewish nomenclature at the time, making it about 9:00 a.m. Many years later, John, writing mainly for Gentile readers, used the Roman nomenclature, commenting that Jesus was before Pilate at "about the sixth hour" (Joh 19:14). Since the Roman day started at midnight, this would have been about 6:00 a.m."

Defender: Mar 15:26

Compare Mat 27:37, Luk 23:38, and Joh 19:19. These slightly different versions of the superscription can be combined to indicate that the complete text was: THIS IS JESUS OF NAZARETH THE KING OF THE JEWS. Also, since the superscription was written in three languages (Luk 23:38), it is just possible that Matthew recorded the Hebrew version, Mark and Luke the Greek version (with Mark slightly abbreviating it), and John the Latin version."

Defender: Mar 15:28

The Scripture, thus fulfilled, was Isa 53:9, Isa 53:12. We are certainly justified in regarding the amazing chapter of Isa 53:1-12 as a prophetic picture of Christ's substitutionary death on the cross, just as Psalm 22 also describes His crucifixion in much detail (note Mar 15:24, in reference to Psa 22:18)."

Defender: Mar 15:29

This scene, described graphically in Mar 15:29-32, is plainly predicted in Psa 22:6-8, written a thousand years beforehand."

Defender: Mar 15:35

When Christ called out: "Eloi, Eloi" (addressing God), some mistook Him as calling on Elijah. Already smitten in conscience for the crime being committed, and knowing the Old Testament prophecy of the future return of the translated Elijah (Mal 4:5), some were suddenly fearful that this might be the time when Elijah would "come and smite the earth with a curse" (Mal 4:6). At this time, having already endured in full measure the three hours of hell on the cross (complete separation from the Father - see notes on Mat 27:45, Mat 27:50), He accepted the vinegar He had previously refused (see note on Mat 27:34), in fulfillment of the one final prophecy yet to be fulfilled in the crucifixion (Psa 69:21 - see Joh 19:28-30), and then volitionally "gave up the ghost" (Mar 15:37)."

Defender: Mar 15:39

This amazing confession of the soldier in charge of the crucifixion (Luk 23:47) sprang almost involuntarily from his lips after all he had seen, including the mighty earthquake (Mat 27:54), Christ's great victory cry (Joh 19:30), and His voluntary yielding up His spirit so His body could die (Luk 23:46)."

Defender: Mar 15:41

In addition to the women named in Mar 15:40, Matthew indicates the mother of James and John was there (Mat 27:56). Mary, the mother of Jesus, had been sent home with John (Joh 19:27)."

Defender: Mar 15:43

Joseph was a member of the Sanhedrin, but also was a believer in Jesus (Luk 23:50, Luk 23:51; Joh 19:38). He had evidently prepared a nearby tomb ahead of time and was waiting in the tomb himself, in order to be aware of the very moment when Jesus died. His request of Pilate was bold indeed, risking his position and perhaps his life to do it. See notes on parallel passages in the other three gospels."

TSK: Mar 15:1

straightway : Psa 2:2; Mat 27:1, Mat 27:2; Luk 22:66; Act 4:5, Act 4:6, Act 4:25-28

and delivered : Mar 10:33, Mar 10:34; Mat 20:18, Mat 20:19; Luk 18:32, Luk 18:33, Luk 23:1, Luk 23:2-5; Joh 18:28-38; Act 3:13

TSK: Mar 15:2

Mat 2:2, Mat 27:11; Luk 23:3; Joh 18:33-37, Joh 19:19-22; 1Ti 6:13

TSK: Mar 15:3

the chief : Mat 27:12; Luk 23:2-5; Joh 18:29-31, Joh 19:6, Joh 19:7, Joh 19:12

but : Mar 15:5, Mar 14:60,Mar 14:61; Isa 53:7

TSK: Mar 15:4

Answerest : Mat 26:62, Mat 27:13; Joh 19:10

TSK: Mar 15:5

Jesus : Isa 53:7; Joh 19:9

Pilate : Psa 71:7; Isa 8:18; Zec 3:8; Mat 27:14; 1Co 4:9

TSK: Mar 15:6

Mat 26:2, Mat 26:5, Mat 27:15; Luk 23:16, Luk 23:17; Joh 18:39, Joh 18:40; Act 24:27, Act 25:9

TSK: Mar 15:7

Mat 27:16; Luk 23:18, Luk 23:19, Luk 23:25

TSK: Mar 15:9

Will : Mat 27:17-21; Joh 18:39, Joh 19:4, Joh 19:5, Joh 19:14-16; Act 3:13-15

TSK: Mar 15:10

for envy : Gen 4:4-6, Gen 37:11; 1Sa 18:8, 1Sa 18:9; Pro 27:4; Ecc 4:4; Mat 27:18; Act 13:45; Tit 3:3; Jam 3:14-16, Jam 4:5; 1Jo 3:12

TSK: Mar 15:11

Hos 5:1; Mat 27:20; Joh 18:40; Act 3:14

TSK: Mar 15:12

What : Mat 27:22, Mat 27:23; Luk 23:20-24; Joh 19:14-16

whom : Mar 15:1, Mar 15:2, Mar 11:9-11; Pro 2:6, Pro 2:7; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Zec 9:9; Mat 2:2-4; Mat 21:5; Luk 23:2; Act 5:31

TSK: Mar 15:14

Why : Isa 53:9; Mat 27:4, Mat 27:19, Mat 27:24, Mat 27:54; Luk 23:4, Luk 23:14, Luk 23:15, Luk 23:21, Luk 23:41, Luk 23:47; Joh 18:38; Joh 19:6; Heb 7:26; 1Pe 1:19

And : Psa 69:4; Isa 53:3; Mat 27:23-25; Luk 23:23, Luk 23:24; Joh 19:12-15; Act 7:54-57, Act 19:34, Act 22:22, Act 22:23

TSK: Mar 15:15

willing : Pro 29:25; Psa 57:11; Mat 27:26; Luk 23:24, Luk 23:25; Joh 19:1, Joh 19:16; Act 24:27; Act 25:9; Gal 1:19

when : Mar 10:34; Psa 129:3; Isa 50:6; Mat 20:19, Mat 27:26; Luk 18:33; Joh 19:1; 1Pe 2:24

TSK: Mar 15:16

the soldiers : Mat 27:27

Praetorium : Πραιτωριον [Strong’ s G4232], in Latin, prætorium was properly the tent or house of the prætor a military, and sometimes a civil officer. Joh 18:28, Joh 19:9

TSK: Mar 15:17

Mat 27:28-30; Luk 23:11; Joh 19:2-5

TSK: Mar 15:18

Hail : Mar 15:29-32; Gen 37:10,Gen 37:20; Mat 27:42, Mat 27:43; Luk 23:36, Luk 23:37; Joh 19:14, Joh 19:15

TSK: Mar 15:19

they smote : Mar 9:12, Mar 10:34, Mar 14:65; Job 13:9, Job 30:8-12; Psa 22:6, Psa 22:7, Psa 35:15-17; Psa 69:12, Psa 69:19, Psa 69:20; Isa 49:7, Isa 50:6, Isa 52:14, Isa 53:3-5; Mic 5:1; Mat 20:18, Mat 20:19; Luk 18:32, Luk 18:33, Luk 22:63, Luk 23:11, Luk 23:36; Heb 12:2, Heb 12:3, Heb 13:13

and bowing : Gen 24:52, Gen 43:28; 1Ki 19:18; Est 3:2-5; Isa 45:23; Rom 11:4, Rom 14:10,Rom 14:11; Phi 2:10

TSK: Mar 15:20

and led : Mat 27:31; Joh 19:16

TSK: Mar 15:21

they compel : Mat 27:32; Luk 23:26

a Cyrenian : Act 2:10, Act 6:9, Act 11:20, Act 13:1

and Rufus : Rom 16:13

to bear : Luk 14:27; Joh 15:18-20

TSK: Mar 15:22

Golgotha : Mat 27:33-44; Luk 23:27-33, Calvary, Joh 19:17-27

TSK: Mar 15:23

they : Mat 27:34; Luk 23:36; Joh 19:28-30

but : Mar 14:25; Mat 26:19; Luk 22:18

TSK: Mar 15:24

crucified : Deu 21:23; Psa 22:16, Psa 22:17; Isa 53:4-8; Act 5:30; 2Co 5:21; Gal 3:13; 1Pe 2:24

they parted : Psa 22:18; Mat 27:35, Mat 27:36; Luk 23:34; Joh 19:23, Joh 19:24

TSK: Mar 15:25

the : Mar 15:33; Mat 27:45; Luk 23:44; Joh 19:14; Act 2:15

TSK: Mar 15:26

the superscription : Deu 23:5; Psa 76:10; Pro 21:1; Isa 10:7, Isa 46:10

The King of the Jews : Psa 2:6; Zec 9:9; Mat 2:2, Mat 27:37; Luk 23:37, Luk 23:38; Joh 19:18-22

TSK: Mar 15:27

Mat 27:38; Luk 23:32, Luk 23:33; Joh 19:18

TSK: Mar 15:28

Isa 53:12; Luk 22:37; Heb 12:2

TSK: Mar 15:29

they : Psa 22:7, Psa 22:8, Psa 22:12-14, Psa 35:15-21, Psa 69:7, Psa 69:19, Psa 69:20,Psa 69:26, Psa 109:25; Lam 1:12, Lam 2:15; Mat 27:39, Mat 27:40

Ah : Mar 14:58; Gen 37:19, Gen 37:20; Mat 26:61; Joh 2:18-22

TSK: Mar 15:31

also : Psa 2:1-4, Psa 22:16, Psa 22:17; Mat 27:41-43; Luk 23:35-37

He : Joh 11:47-52, Joh 12:23, Joh 12:24; 1Pe 3:17, 1Pe 3:18

TSK: Mar 15:32

Christ : Mar 14:61, Mar 14:62; Isa 44:6; Zep 3:15; Zec 9:9; Joh 1:49, Joh 12:13, Joh 19:12-15; Joh 20:25-29

that : Rom 3:3; 2Ti 2:18

And : Mat 27:44; Luk 23:39-43

TSK: Mar 15:33

when : Mar 15:25; Mat 27:45; Luk 23:44, Luk 23:45

darkness : Psa 105:28; Isa 50:3, Isa 50:4; Amo 8:9, Amo 8:10

TSK: Mar 15:34

at : Dan 9:21; Luk 23:46; Act 10:3

Eloi : Psa 22:1; Mat 27:46; Heb 5:7

why : Psa 27:9, Psa 42:9, Psa 71:11; Isa 41:17; Lam 1:12, Lam 5:20

TSK: Mar 15:35

he : Mar 9:11-13; Mat 17:11-13, Mat 27:47-49

TSK: Mar 15:36

Mar 15:23; Psa 69:21; Luk 23:36; Joh 19:28-30

TSK: Mar 15:37

Mat 27:50; Luk 23:46; Joh 19:30

TSK: Mar 15:38

Exo 26:31-34, Exo 40:20,Exo 40:21; Lev. 16:2-19; 2Ch 3:8-14; Mat 27:51-53; Luk 23:45; Heb 4:14-16, Heb 6:19, Heb 9:3-12, Heb 10:19-23

TSK: Mar 15:39

the centurion : The centurion was a military captain, and commander of a century, or 100 men. In order to have a proper notion of his office, it may be desirable to explain the construction and array of the Roman legion. Each legion was divided into ten cohorts, each cohort into three maniples, and each maniple into two centuries; so that there were thirty maniples, and sixty centuries in a legion, which, if the century had always, as the word imports, consisted of 100 soldiers, would have formed a combined phalanx of 6,000 men. The number in a legion, however, varied at different periods; in the time of Polybius it was 4,200. The order of battle was that of three lines; the hastati , or spearmen, occupied the front; the principes, the second line; the triarii (also called pilani from their weapon, the pilam ) the third. The centurions were appointed by the tribunes, and generally selected from the common soldiers according to their merit; although the office was sometimes obtained for money, or through the favour of the consuls. Their badge was a vine rod, or sapling. Mar 15:44; Mat 8:5-10; Act 10:1, Act 27:1-3, Act 27:43

he said : Mat 27:43, Mat 27:54; Luk 23:47, Luk 23:48

TSK: Mar 15:40

women : Psa 38:11; Mat 27:55, Mat 27:56; Luk 23:49; Joh 19:25-27

Mary Magdalene : Mar 16:9; Mat 28:1; Luk 8:2, Luk 8:3; Joh 20:11-18

Mary the : Mar 15:47, Mar 16:1; Mat 13:55, Mat 27:55, Mat 27:61; Joh 19:25; 1Co 9:5; Gal 1:19; Jam 1:1

Salome : Mar 16:1

TSK: Mar 15:41

ministered : Mat 27:56; Luk 8:2, Luk 8:3

TSK: Mar 15:42

Mat 27:57, Mat 27:62; Luk 23:50-54; Joh 19:38

TSK: Mar 15:43

an : Mar 10:23-27

which : Luk 2:25, Luk 2:38, Luk 23:51

and went : Mar 14:54, Mar 14:66-72; Mat 19:30, Mat 20:16; Act 4:8-13; Phi 1:14

TSK: Mar 15:44

Joh 19:31-37

TSK: Mar 15:45

he gave : Mat 27:58; Joh 19:38

TSK: Mar 15:46

and took : Mat 27:59, Mat 27:60; Luk 23:53; Joh 19:38-42

and laid : Isa 53:9

hewn : Isa 22:16

and rolled : Mar 16:3, Mar 16:4; Mat 27:60, Mat 28:2; Joh 11:38

TSK: Mar 15:47

Mar 15:40, Mar 16:1; Mat 27:61, Mat 28:1; Luk 23:55, Luk 23:56, Luk 24:1, Luk 24:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 15:1

See the principal events in this chapter explained in the notes at Matt. 27.

Barnes: Mar 15:16

Called Praetorium - The hall of the "praetor,"or Roman governor, where he sat to administer justice.

Whole band - See the notes at Mat 27:27.

Barnes: Mar 15:17

With purple - Matthew says scarlet. See the notes at Mat 27:28.

About his head - In the form of a garland or diadem. The whole head was not covered, but it was placed in a circle round the temples.

Barnes: Mar 15:19

Worshipped him - Mocked him with the "appearance"of homage. The word "worship"here denotes only the respect and honor shown to princes and kings. It does not refer to any "religious"homage. They regarded him as foolishly and madly claiming to be a king - not as claiming to be divine.

Barnes: Mar 15:23

Wine mingled ... - Matthew says "vinegar."It was probably "wine soured,"so that it might be called either. This was the common drink of the Roman soldiers.

Myrrh - See the notes at Mat 27:34.

Barnes: Mar 15:25

And it was the third hour ... - In Joh 19:14 it is said, "And it was the preparation of the passover, and about the sixth hour, etc. Much difficulty has been felt in reconciling these passages, and infidels have usually adduced them to prove that the evangelists have contradicted themselves. In reconciling them the following remarks may perhaps make the matter clear:

(1) The Jews divided both the night and the day into four equal parts of three hours each. See the notes at Mat 14:25. The first division of the day commenced at six o’ clock in the morning, and ended at nine; the second commenced at nine and ended at twelve, etc. "The third"hour mentioned by Mark would therefore correspond with our nine o’ clock; the "sixth"hour mentioned by John would correspond with our twelve, or noon.

\caps1 (2) m\caps0 ark professes to give the time accurately; John does not. He says "it was about the sixth hour,"without affirming that this was exactly the time.

\caps1 (3) a\caps0 mistake in "numbers"is easily made; and if it should he admitted that such an error had crept into the text here, it would be nothing more than has occurred in many ancient writings. It has been proved, moreover, that it was common not to write the "words"indicating numbers at "length,"but to use "letters."The Greeks designated numbers by the letters of the alphabet, and this mode of computation is found in ancient manuscripts. For example, the Cambridge manuscript of the New Testament has in this very place in Mark, not the word "third"written at length, but the Greek letter gamma ( γ ), the usual notation for third. Now it is well known that it would be easy to mistake this for the Greek letter sigma ( ς ), the mark denoting "six."An error of this kind in an early manuscript might be extensively propagated, and might have led to the present reading of the text. Such an error is actually known to exist in the "Chronicon"of Paschal, where Otho is said to have reigned ς , (six) months, whereas it is known that he reigned but three, and in this place, therefore, the γ , three, was mistaken for ς , six.

\caps1 (4) t\caps0 here is some external authority for reading "third"in Joh 19:14. The Cambridge manuscript has this reading. Nonnus, who lived in the fifth century, says that this was the true reading (Wetstein). Peter of Alexandria, in a fragment concerning the Passover, as quoted by Usher, says, "It was the preparation of the Passover, and about the "third"hour, as,"he adds, "the most accurate copies of the Bible have it; and this was the handwriting of the evangelist (John), which is kept, by the grace of God, in his most holy church at Ephesus"(Mill). It is to be admitted, however, that no great reliance is to be placed on this account. That a mistake "might"have occurred in the early manuscripts is not improbable. No man can "prove"that it did "not"so occur, and so long as this cannot be proved, the passages should not be adduced as conclusive proof of contradiction.

After all, perhaps, without the supposition that there is any error in the text, the whole difficulty may be removed by the following statements:

(1) Calvary was "without"the walls of Jerusalem. It was a considerable distance from the place where Jesus was tried and condemned. Some time, more or less, would be occupied in going there, and in the preparatory measures for crucifying him.

\caps1 (2) i\caps0 t is not necessary to understand "Mark"as saying that it was precisely nine o’ clock, according to our expression. With the Jews it was six until seven; it was the third hour until the fourth commenced; it was the ninth until it was the tenth. They "included"in the "third"hour the whole time from the third to the fourth. The same mode they adopted in regard to their days. See the notes at Mat 12:40.

\caps1 (3) i\caps0 t is not unduly pressing the matter to suppose that Mark spoke of the time when the process for crucifixion commenced - that is, when he was condemned - when they entered upon it - when they made the preparation. Between that and the time when he was taken "out"of Jerusalem to Mount Calvary, and when he was actually nailed to the tree, there is no improbability in supposing that there might have been an interval of more than an hour. Indeed, the presumption is that considerably more time than that would elapse.

(4) John does not profess, as has been remarked, to be strictly accurate. He says "it was about the sixth hour,"etc.

\caps1 (5) n\caps0 ow suppose that John meant to indicate the time when he was "actually"suspended on the cross - that he spoke of the "crucifixion"denoting the "act of suspension,"as it struck "him"- and there is no difficulty. Any other two men - any witnesses - might give just such an account now. One man would speak of the time when the process for an execution commenced; another, perhaps, of the very "act"of the execution and would "both"speak of it in general terms, and say that a man was executed at such a time; and the circumstantial variation would "prove"that there was no collusion, no agreement to "impose"on a court - that they were honest witnesses. That is "proved"here.

\caps1 (6) t\caps0 hat this is the true account of the matter is clear from the evangelists themselves, and "especially from Mark."The three first evangelists concur in stating that there was a remarkable "darkness"over the whole land from the "sixth"to the "ninth"hour, Mat 27:45; "Mar 15:33;"Luk 23:44. This fact - in which Mark concurs - would seem to indicate that "the actual crucifixion"continued only during that time - that he was, in fact, suspended at about the sixth hour, though the preparations for crucifying him had been going on (Mark) for two hours before. The fact that Mark Mar 15:33 mentions this darkness as commencing at the "sixth"and not at the "third"hour, is one of the circumstances undesignedly occurring that seems to signify that the crucifixion then had "actually"taken place, though the various arrangements for it Mar 15:25 had been going on from the "third"hour.

One thing is conclusively proved by this - that the evangelists did not "conspire together"to impose on the world. They are independent witnesses, and they were honest men; and the circumstance adverted to here is one that is allowed to be of great value in testimony in courts of justice - "circumstantial variation with essential agreement."

Barnes: Mar 15:26

The superscription - The writing over his head upon the cross.

The King of the Jews - See the notes at Mat 27:37.

Barnes: Mar 15:28

And the scripture was fulfilled ... - This passage of Scripture is found in Isa 53:12. This does not mean that he "was"a transgressor, but simply that in dying he "had a place"with transgressors. Nor does it mean that God regarded him as a sinner; but that at his death, in popular estimation. or by the sentence of the judge, he was "regarded as"a transgressor, and was treated in the same manner as the others who were put to death for their transgressions. Jesus died, the "just"for the "unjust,"and in his death, as well as in his life, he was "holy, harmless, undefiled."

Barnes: Mar 15:42

The even - The time after three o’ clock in the afternoon.

The Preparation ... - The following day was to be a day of special solemnity, called the "great day"of the feast. More than ordinary preparation was therefore made for "that"Sabbath on the day before. Hence, the day was known as a day of preparation. This consisted in the preparation of food, etc., to be used on the Sabbath.

Barnes: Mar 15:43

Joseph, an honorable counselor - A distinguished man, who probably held a high office among the Jews, as one of their great council, or a Jewish senator. The word "honorable,"here, is not a mere title of "office,"but is given in reference to his personal character, as being a man of integrity and blameless life.

Waited for the kingdom of God - Waited for, or expected, the coming of the Messiah. But this expression means more than an "indefinite"expectation that the Messiah "would"come, for all the Jews expected that. It implies that he believed "Jesus"to be the Messiah, and that he had "waited"for Him to build up the kingdom of God; and this agrees with what John says Joh 19:38, that he was a disciple of Jesus, but secretly, for fear of the Jews. He had retained his "secret"belief, in the hope that Jesus would be proclaimed and treated as the Messiah, and then he probably proposed openly to acknowledge his attachment to him. But God called him to a public profession of attachment in a different manner, and gave this distinguished man grace to evince it. So men often delay a profession of attachment to Christ. They cherish a secret love, they indulge a hope in the mercy of God, but they conceal it for fear of man; whereas God requires that the attachment should be made known. "Whosoever is ashamed of me,"said the Saviour, "and of my words, of him also shall the Son of man be ashamed when he cometh in the glory of his Father and with the holy angels,"Mar 8:38. Those who love the Saviour have no right to hide their light under a bushel. As soon as they have evidence satisfactory to their own mind that they are Christians, or have a "prevalent"belief, after faithful examination, that they truly love God, and that they depend on the Lord Jesus for salvation, so soon are they bound to profess Christ before men. This is the command of God, and this is the way of peace. None have the prospect of "comfort"in religion who do not have respect to all of the commandments of God.

Went in boldly unto Pilate - God had raised up this distinguished counselor and secret disciple for a special and most important occasion. The disciples of Jesus had fled, and if they had not, they had no influence with Pilate. Unless there had been a special application to Pilate in behalf of Jesus, his body would have been buried "that night"in the same grave with the malefactors, for it was a law of the Jews that the body of an executed man should not remain on the cross on the Sabbath. At this critical juncture God called forward this secret disciple - this friend of Jesus, though unknown as such to the world - and gave him confidence. He dared to express sympathy for the Saviour; he went in boldly and begged the body of Jesus. It needed no small measure of courage to do this. Jesus had just been condemned, mocked, spit on, crucified - the death of a slave or of the most guilty wretch. To avow attachment for him now was proof of sincere affection; and the Holy Spirit has thought this worthy of special notice, and has set down this bold attachment of a senator for Jesus for our imitation.

Craved the body - Begged, or asked.

Barnes: Mar 15:44

And Pilate marveled if - Wondered if he was dead, or wondered that he was so soon dead. It was not common for persons crucified to expire under two or three days, sometimes not until the sixth or seventh. Joseph had asked for the "body,"implying that he was dead. That he was, had been ascertained by the soldiers. See Joh 19:33.

Barnes: Mar 15:45

When he knew it of the centurion - Being informed by the centurion of the fact that he was dead. The centurion had charge of the soldiers who watched him, and could therefore give correct information.

Barnes: Mar 15:47

Beheld where he was laid - The affection of these pious females never forsook them, in all the trials and sufferings of their Lord. With true love they followed him to the cross; they came as near to him as they were permitted to come in his last moments; they followed him when taken down and laid in the tomb. The strong, the mighty, the youthful, had fled; but female love never forsook him, even in his deepest humiliation. This is the nature of true love; it is strongest in such scenes. While "professed"attachment will abound in prosperity and live most in sunshine, it is only genuine love that will go into the dark shades of adversity and flourish there. In scenes of poverty, want, affliction, and death, it shows its genuineness. That which lives there is genuine. That which turns away from such scenes is spurious.

Poole: Mar 15:1

Mar 15:1-5 Jesus is brought bound and accused before Pilate: his

silence before the governor.

Mar 15:6-15 Pilate, prevailed upon by the clamours of the people,

releases Barabbas, and giveth up Jesus to be crucified.

Mar 15:16-23 Christ is mocked of the soldiers, crowned with

thorns, and led to the place of crucifiction.

Mar 15:24-28 He is crucified between two thieves,

Mar 15:29-32 reviled,

Mar 15:33-37 and calling upon God expires.

Mar 15:38 The veil of the temple rent.

Mar 15:39-41 The centurion’ s confession.

Mar 15:42-47 Joseph of Arimathea begs the body, and buries it.

See Poole on "Mat 27:1" . See Poole on "Mat 27:2" . Pontius Pilate was the Roman governor in Judea at this time, Luk 3:1 . The reasons of their carrying Christ to him, when they had condemned him to death for blasphemy, (a crime cognizable before them, as appeareth in the case of Stephen, Act 7:54-60 ), see in our notes on Matthew. What time in the morning they carried him before Pilate is not said, only John saith it was early, and we read it was about the sixth hour, (that is, with us twelve of the clock), when Pilate dismissed him, being by him condemned; so probably they were with Pilate by six or seven in the morning. This morning was the morning after the evening in which they had eaten the passover, and the first day of their feast of unleavened bread: so little did they regard God’ s ordinance.

Poole: Mar 15:2-20

Ver. 2-20. This history of our Saviour’ s examination before and condemnation by Pilate, together with the indignities offered him after his condemnation, is recorded in some degree or other by all the four evangelists, by the comparing of which it will appear that Mark hath left out many material circumstances and parts of it. In our notes on Mat 27:11-31 , we have compared and considered them all, and shall thither refer the reader; only observing,

1. How much more favour Christ found from a Gentile heathen than from the Jewish high priest, and not favour only, but justice also.

2. How close our Saviour kept upon his guard, not accusing himself.

3. The horrible debauchery of these priests, that they would prefer a murderer, and seditious person, before a most innocent person.

4. The weakness of a corrupt heart to resist an ordinary temptation. Pilate was convinced the prosecution was malicious, that there was no guilt in Christ; yet he must content the people, and is basely afraid of their misrepresenting him to the Roman emperor.

5. That the point upon which Christ was condemned, was his maintaining his spiritual kingdom in and over his church, for he expressly disclaimed any claim to any earthly kingdom before Pilate, as the other evangelists tell us.

6. How punctually the words of Christ are by the providence of God fulfilled; we have now heard how Christ was delivered to the Gentiles, by them mocked, scourged, spit upon, and now going to be killed.

7. How Christ hath made all our bitter waters sweet, sanctifying every cross to us, and taking the curse out of it. He was reviled, imprisoned, mocked, scourged, spit upon, and last of all killed; he hath tasted of all these bitter waters, and by that taste they are made wholesome and medicinal for us; and he hath learned us, that there is no ignominy, shame, and contempt, no indignity and species of suffering, for his sake, in which we may not boast and glory, as being thereby made conformable to the sufferings and death of Christ. And if we suffer with him, we shall be glorified together.

Poole: Mar 15:3

See Poole on "Mr 15:2 "

Poole: Mar 15:17

See Poole "Mar 15:2"

Poole: Mar 15:21-37

Ver. 21-37. To make this history complete, all the other evangelists must be consulted, and compared with Mark, who omits many considerable passages recorded by them; we have done it in our notes on Mat 27:32-50 , See Poole on "Mat 27:32" , and following verses to Mat 27:50 , to which I refer the reader, both for the understanding the several passages of this relation, and reconciling any small differences between the relations of the several evangelists. It is the observation of some, that when in Scripture the father is made known by the son, or sons, it signifieth some more eminency in the sons than in the father. Many think that this Simon was a pagan: though it be not certain, yet it is not improbable, that this Alexander was the same who is mentioned Act 19:33 , persecuted there by the Jews; and Rufus, he whom Paul saluteth, Rom 16:13 , calling him chosen in the Lord. They say they were both at Rome, where they judge St. Mark was when he wrote this history, and that Mark mentions them as those who could attest the truth of this part of the history. The father bare Christ’ s cross, (or one end of it), there is all we read of him. The sons believe on him who died upon it. So free is Divine grace, fixing where it pleaseth. Concerning the wine mingled with myrrh, we spake in our notes on Mat 27:32-50 . Some think our Saviour’ s friends gave it him to refresh him; but it is most probable it was given him to intoxicate him, that he might be less sensible of the pain he should endure upon the cross: whatsoever they intended, our Saviour refused it, having wine to uphold him which they knew not of. For other things relating to this story, see the notes on Mat 27:32-50 .

Poole: Mar 15:38-41

Ver. 38-41. The prodigies happening upon the death of our Saviour, and the passages happening between the time of his expiration and his burial, are more largely reported by the other evangelists than by Mark; we have put them all together, and considered the passages relating to them, in our notes on Mat 27:51-54 .

See Poole on "Mat 27:51" , and following verses to Mat 27:54 .

Poole: Mar 15:42-47

Ver. 42-47. The circumstances of our Saviour’ s honourable burial, as related by this and the other evangelists, are gathered together and opened in our notes on Mat 27:57-66 .

See Poole on "Mat 27:57" , and following verses to Mat 27:66 .

Lightfoot: Mar 15:1

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.   

[In the morning they held a consultation...and the whole council.] "At what time do the judges sit in judgment? The lesser Sanhedrim and the bench of three sit, after morning prayers are ended, until the end of the sixth hour. But the great Sanhedrim sits after the morning daily sacrifice to the afternoon daily sacrifice. And on sabbaths and feast days" [as this day was that is here spoken of], "it sat in Beth-midrash " (or the chapel ), "in the Court of the Gentiles."  

"The Sanhedrim of one-and-seventy elders, it is not necessary that they all sit in their place, which is in the Temple. But when it is necessary that all meet together, let all meet together ( the whole council )."  

"But in other times, he that hath business of his own, let him attend his own business, and then return. With this proviso, that nothing be wanting of the number of three-and-twenty upon the bench continually during the whole time of the session ( the consultation ). If any must go out, let him look round, whether his colleagues be three-and-twenty: if they be, let him go out: but if not, let him wait till another enter in."

Lightfoot: Mar 15:6

Now at that feast he released unto them one prisoner, whomsoever they desired.   

[At that feast he released, etc.] the Syriac reads,...; and so the Arab, every feast; Beza, at each of the feasts; which pleases me not at all. For it is plainly said by Pilate himself, "that I should release unto you one at the Passover," Joh 18:39; and the releasing of a prisoner suits not so well to the other feasts as to the Passover; because the Passover carries with it the memory of the release of the people out of Egypt: but other feasts had other respects... according to the nature and quality of the feast; which was a monument of release...

Lightfoot: Mar 15:7

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.   

[Barabbas.] Let us mention also with him a very famous rogue in the Talmudists, Ben Dinai; whose name also was Eleazar. Of whom they have this passage worthy of chronological observation; "From the time that murderers were multiplied, the beheading the red cow ceased; namely, from the time that Eleazar Ben Dinai came; who was also called Techinnah Ben Perishah: but again they called him, The son of a murderer." Of him mention is made elsewhere, where it is written Ben Donai. See also Ben Nezer; the king of the robbers.

Lightfoot: Mar 15:21

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.   

[Coming out of the country; or field.] "{ They bring wood out of the field [on a feast-day]; either bound together, or from some place fenced round or scattered." The Gloss there is; "They bring wood on a feast day out of the field, which is within the limits of the sabbath, if it be bound together on the eve of the feast-day, etc. A place watched and fenced in every way." And Rambam writes, "Rabbi Jose saith, If there be a door in such a fenced place; although it be distant from the city almost two thousand cubits, which are the limits of the sabbath, one may bring wood thence."  

It may be conceived, that Simon the Cyrenean came out of the field thus loaded with wood; and you may conceive that he had given occasion to the soldiers or executioners, why they would lay the cross upon him, namely, because they saw that he was a strong bearer; and instead of one burden, they laid this other upon him to bear.

Lightfoot: Mar 15:25

And it was the third hour, and they crucified him.   

[And it was the third hour, and they crucified him.] But John saith, Joh 19:14, And it was the preparation of the Passover, and about the sixth hour; namely, when Pilate delivered him to be crucified. From the former clause, it was the preparation of the Passover; hath sprung that opinion, of which we have said something before concerning the transferring of the eating of the lamb this year to the fifteenth day. For they think by the preparation of the Passover is to be understood the preparation of the lamb, or for the eating of the lamb. For which interpretation they think that makes, which is said by the same John, Joh 18:28, "They would not go into the judgment-hall, lest they should be defiled, but that they might eat the Passover." And hence it is confidently concluded by them, that however Christ ate his lamb the day before, yet the Jews were to eat theirs this very day.  

We will discourse first of the day; as it here occurs under the name of the preparation of the Passover; and then of the hour; --   

I. Every Israelite was bound, within that seven day's solemnity, after the lamb was eaten, to these two things: 1. To appear before the Lord in the court, and that with a sacrifice. 2. To solemn joy and mirth, and that also with sacrifices. The former was called by the Jews Appearance. The latter Chagigah, the festival.  

" All are bound to appear; except deaf-and-dumb, fools, young children," etc. And a little after; "The school of Shammai saith, Let the Appearance be with two silver pieces of money, and the Chagigah be with a 'meah' of silver. The school of Hillel saith, Let the Appearance be with a meah of silver, and the Chagigah with two pieces of silver." The Gloss writes thus; "All are bound to make their appearance from that precept, 'All thy males shall appear,' etc. Exo 23:17; and it is necessary that they appear in the court in the feast. He that appears when he placeth himself in the court, let him bring a burnt offering, which is by no means to be of less price than two pieces of silver, that is, of two meahs of silver. They are bound also to the peace offerings of the Chagigah by that law, Ye shall keep it a feast to the LORD;" Exo 12:14. Rambam upon the place thus; "The Lord saith, 'Let them not appear before me empty,' Deu 16:16. That is, Let him bring an oblation of a burnt sacrifice in his hand when he goes up to the feast. And those burnt sacrifices are called burnt-sacrifices of appearance; and also appearance; without the addition of the word burnt sacrifice. And the Chagigah; From thence, because the Lord saith, 'Ye shall keep it a feast to the Lord,' it means this, That a man bring peace offerings; and these peace offerings are called Chagigah."   

II. Of these two, namely, the appearance and the Chagigah; the Chagigah was the greater and more famous. For  

First, certain persons were obliged to the Chagigah; who were not obliged to the appearance; "He that indeed is not deaf, but yet is dumb, is not obliged to appearance; but yet he is obliged to rejoice." It is true some of the Gemarists distinguish between Chagigah and rejoicing. But one Glosser upon the place alleged that which he saith of 'rejoicing,' obtains also of the 'Chagigah.' And another saith, "He is bound to rejoicing; namely, to rejoice in the feast; as it is written, 'And thou shalt rejoice in thy feast.' And they say elsewhere, that that rejoicing is over the peace-offerings, namely, in eating flesh."  

Secondly, appearance was not tied so strictly to the first day, but the Chagigah was tied to it. " Burnt sacrifices by vow, and free will offerings are offered on the common days of the feast, they are not offered on a feast day: but the burnt sacrifices of appearance may be offered also on a feast day; and when they are offered, let them not be offered but out of common cattle: but the peace offerings of rejoicing also out of the tithes the 'Chagigah' of the first feast day of the Passover. The school of Shammai saith, Let it be of common cattle; the school of Hillel saith, Let it be of the tithes. What is it that it teaches of the Chagigah of the first feast day of the Passover? Rabh Ishai saith, the 'Chagigah' of the fifteenth day is so: the 'Chagigah' of the fourteenth, not." The Gloss is; "The burnt offerings of appearance were not offered the first day of the feast, although they were due to the feast, because compensation might be made by them the day following."  

"The 'Chagigah' of the first feast day was without doubt due; although it had flesh enough otherways." For, as it is said a little before, "They offered peace offerings on that feast day because they had need of them for private food ": and although there was food enough, yet the Chagigah was to be offered as the due of the day.  

"The Chagigah of the fourteenth day was this, when any company was numerous; they joined the Chagigah also with the paschal lamb, that they might eat the passover, even till they were filled. But now the Chagigah of that first day was not but of common cattle: but the Chagigah of the fourteenth day might also be of the tithes."  

It was a greater matter to offer of common cattle (or cholin) than of the tithes of the first-born, for they were owing to the Lord by right: but to offer the cholin was the part of further devotion and free will.  

That therefore which John saith, that "the Jews would not go into the judgment hall lest they should be polluted, but that they might eat the passover," is to be understood of that Chagigah of the fifteenth day, not of the paschal lamb: for that also is called the passover, Deu 16:2; "Thou shalt sacrifice the passover to the Lord of thy flocks and of thy herds." Of thy flocks; this indeed, by virtue of that precept, Exo 12:3; but what have we to do with herds? "'Of thy herds,' saith R. Solomon, for the Chagigah." And Aben Ezra saith, "'Of thy flocks,' according to the duty of the passover; 'of thy herds,' for the peace offerings," and produceth that, 2Ch 30:24; 2Ch 35:8. The Targum of Jonathan writes; "Ye shall kill the passover before the Lord your God, between the eves, and your sheep and oxen on the morrow, in that very day, in joy of the feast."  

In one Glosser mention is made of the less passover; by which if he understands not the passover of the second month, which is very usually called by them the second passover; or the passover of the second month, instruct me what he means by it. However this matter is clear in Moses, that oxen, or the sacrifices offered after the lamb eaten, are called the 'passover,' as well as the lamb itself.  

And no wonder, when the lamb was the very least part of the joy, and there were seven feast-days after he was eaten: and when the lamb was a thing rubbing up the remembrance of affliction, rather than denoting gladness and making merry. For the unleavened bread was marked out by the holy Scripture under that very notion, and so also the bitter herbs, which were things that belonged to the lamb. But how much of the solemnity of the feast is attributed to the Chagigah; and the other sacrifices after that, it would be too much to mention, since it occurs everywhere.  

Hear the author of the Aruch concerning the Chagigah of Pentecost: "The word chag denotes dancing, and clapping hands for joy. In the Syriac language it is chigah; and from this root it is, because they eat, and drink, and dance [or make holiday]. And the sacrifice of the Chagigah; which they were bound to bring on a feast day, is that concerning which the Scripture saith, and thou shalt make chag, a solemnity of weeks to the Lord thy God, a free will offering of thy hand,' " etc. Deu 16:10.  

And now tell me whence received that feast its denomination, that it should be called the feast of weeks? Not from the offering of the loaves of first fruits, but from the Chagigah; and the feasting on the Chagigah. The same is to be said of the feast of the Passover. So that John said nothing strange to the ears of the Jews, when he said, "They went not into the judgment hall lest they might be polluted, but that they might eat the passover"; pointing with his finger to the Chagigah; and not to the lamb, eaten indeed the day before.  

The word passover might sound to the same sense in those words of his also, "It was the preparation of the passover, and about the sixth hour." It was the preparation to the Chagigah; and not to the lamb. But I suspect something more may be understood; namely, that on that day both food was prepared, and the mind too for the mirth of the whole feast. So that the passover denotes the feast; not this or that particular appendage to the feast. The burnt sacrifices which were offered in the appearance, they all became God's; as the masters say truly; and he who offered them carried not back the least part of them with him. But the sacrifices of the Chagigah; whether they were oxen or sheep, the greatest part of them returned to them that offered them; and with them they and their friends made solemn and joyful feastings while they tarried at Jerusalem. So that the oblation of these on the first day of the feast was the preparation of the passover; and the preparation of Pentecost; and the preparation of the feast of Tabernacles; that is, the day and manner of preparing food for the following mirth of the feast. In the same sense was the preparation of the sabbath; namely, the preparation of food and things necessary to the sabbath. Of which we shall speak at Mar 15:42.  

Having thus despatched these things, let us now come to the hour itself. "It was the preparation of the passover (saith John), and about the sixth hour," when Pilate delivered Christ to be crucified. "And it was the third hour (saith Mark), and they crucified him."  

It is disputed by the Gemarists, how far the evidences of two men may agree and consent, whereof one saith, 'This I saw done in that hour'; and the other saith, 'I saw it done another hour.' "One saith, the second hour; another, the third: their testimony consists together. One saith the third hour, another the fifth; their testimony is vain; as R. Meir saith. But saith R. Judah, their testimony consists together. But if one saith, the fifth hour, another, the seventh hour, their testimony is vain; because in the fifth hour the sun is in the east part of heaven; in the seventh, in the west part." They dispute largely concerning this matter in the place alleged, and concerning evidences differing in words; nevertheless, as to the thing itself, they conclude that both may be true, because witnesses may be deceived in the computation of hours: which to conclude concerning the evangelists, were impious and blasphemous. But there is one supposes the copiers were deceived in their transcription, and would have the computation of John corrected into and it was about the third hour; too boldly, and indeed without any reason, for it is neither credible nor possible indeed, that those things which went before our Saviour's crucifixion should be done (to use the words of the Talmudists) in the three first hours of the day. The harmony therefore of the evangelists is to be fetched elsewhere.  

I. Let us repeat that out of Maimonides; "The great Sanhedrim sat from the morning daily sacrifice, until the afternoon daily sacrifice." But now when the morning daily sacrifice was at the third hour, the Sanhedrim sat not before that hour. Take heed, therefore, thou that wouldest have the words of John, "and it was about the sixth hour," to be changed into, "and it was about the third hour," lest thou becomest guilty of a great solecism. For Pilate could not deliver Christ to be crucified about the third hour, when the Sanhedrim sat not before the third hour, and Christ was not yet delivered to Pilate.  

But you will say, the words of Mark do obscure these things much more. For if the Sanhedrim that delivered up Christ met not together before the third hour, one can no way say that they crucified him the third hour.  

We do here propound two things for the explanation of this matter.  

Let the first be taken from the day itself, and from the hour itself. That day was "the preparation of the passover," a day of high solemnity, and when it behoved the priests and the other fathers of the Sanhedrim to be present at the third hour in the Temple, and to offer their Chagigahs that were preparative to the whole seven days' festivity: but they employed themselves in another thing, namely this. You may observe that he saith not, "it was the third hour when "; but "it was the third hour, and they crucified him." That is, when the third hour now was, and was passed, yet they omitted not to prosecute his crucifixion, when indeed, according to the manner of the feast and the obligation of religion, they ought to have been employed otherwise. I indeed should rather sit down satisfied with this interpretation, than accuse the holy text as depraved, or to deprave it more with my amendment. But,  

Secondly, there is another sense also not to be despised, if our judgment is any thing, which we fetch from a custom usual in the Sanhedrim, but from which they now swerved. They are treating concerning a guilty person condemned to hanging, with whom they deal in this process: they tarry until sunset approach, and then they finish his judgment and put him to death. Note that: 'They finish not his judgment until sunset draw near.' If you ask the reason, a more general one may be given which respected all persons condemned to die, and a more special one which respected him which was to be hanged.  

I. There was that which is called by the Talmudists the affliction of judgment; by which phrase they understand not judgment that is not just, but when he that is condemned, after judgment passed, is not presently put to death. " If you finish his judgment on the sabbath [mark that], and put him to death on the first day of the week, you afflict his judgment." Where the Gloss is, "As long as his judgment is not finished, it is not the affliction of judgment, because he expects every hour to be absolved: but when judgment is ended, he expects death," etc. Therefore they delayed but little between the finishing of judgment and execution.  

II. As to those that were to be hanged, " they delayed the finishing his judgment; and they hanged him not in the morning, lest they might grow slack about his burial, and might fall into forgetfulness," and might sin against the law, Deu 21:23; "but near sunset, that they might presently bury him." So the Gloss. They put him to death not sooner, for this reason; they finished not his judgment sooner for the reason above said.  

And now let us resume the words of Mark, "And it was the third hour, and they crucified him." The Sanhedrim used not to finish the judgment of hanging until they were now ready to rise up and depart from the council and bench after the Mincha, the day now inclining towards sunset: but these men finished the judgment of Jesus, and hastened him to the cross, when they first came into the court at the third hour, at the time of the daily sacrifice, which was very unusual, and different from the custom.

Lightfoot: Mar 15:34

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?   

[Eloi, Eloi.] In Matthew it is Eli, Eli; in the very same syllables of Psa 22:1; Mark, according to the present dialect (namely, the Chaldee), useth at least according to the pronunciation of the word Eloi; Jdg 5:5 in the LXX.

Lightfoot: Mar 15:42

And now when the even was come, because it was the preparation, that is, the day before the sabbath.   

[The preparation, that is, the day of the sabbath.] You will ask, whether any day going before the sabbath was called the preparation. Among the Hebrews, indeed, it is commonly said the eve of the sabbath. But be it granted; whence is it called the preparation? Either that they prepared themselves for the sabbath; or rather, that they prepared provisions to be eaten on the sabbath; and that by the law, "On the sixth day they shall prepare, etc. Whatsoever ye will bake, bake today; and whatsoever ye will seethe, seethe today," etc. Exo 16:5; Exo 16:23. Hence preparation is a very usual word with them in this sense " a common day prepares for the sabbath, and a common day prepares for a feast day." "But those reasons do not hold good to forbid the preparation; while as yet there remains much of the day": preparation.  

But you will say, If a feast day prepares not for the sabbath (which Maimonides saith), such an interpretation will not suit with the words which we are now handling, that it should be called the preparation; in respect of provisions prepared for the sabbath on that day. Let the masters themselves answer.  

" On a feast day, which happens on the sabbath eve; let not a man in the beginning seethe food after the feast day for the sabbath day, but let him seethe for the feast day, and if any remain, let it be reserved for the sabbath. But (according to the letter, Let him make a boiling; but the sense is) Let him prepare food on the eve of the feast day, and let him depend upon it for the sabbath. The school of Shammai saith, a twofold food; that of Hillel saith, One food."  

Maimonides speaks plainer: "On a feast day that falls in with a sabbath even, they do not bake nor seethe on the feast day what they eat on the sabbath." And this prohibition is from the words of the scribes: namely, That none seethe on a feast day for a common day; for this is arguing from the greater to the less; if a man seethe not for the sabbath day, much less for a common day. But if he provides food on the eve of the feast day, on which he may depend; then if he bake or seethe on the feast day for the sabbath, it is permitted: and that on which he depends is called the mixing of food. And why is it called mixing [a mingling together]? Namely, as that mixing which they make concerning the courts or the vestries on the sabbath eve is for acknowledgment, that is, that they should not think that it is lawful to carry any thing from place to place on the sabbath; so this food is for acknowledgment and remembrance, that they should not think or imagine that it is lawful to bake any thing on a feast day which is not eaten that day: therefore this food is called the mixing of food.  

Of the mixing of courts; we speak 1Co 10:16. The sum of the matter is this, many families dwelt by one common court. Now therefore when it was not lawful to carry out any thing on the sabbath from a place which was of one right and condition, to a place which was of another; therefore it was not lawful for any one of those families to carry out any thing out of his house into the court joining to his door, and on the contrary; all partook of the communion and mixture of the right, and that by eating together of that food which was brought together by them all; and then it was lawful. So in this case whereof we are now treating. Since it was not lawful by the canons of the scribes to prepare any food on a feast day for the sabbath that followed on the morrow, and since of necessity something was to be prepared for the sabbath, they mollified the rigour of the canon thus; that first some food should be prepared on the feast day, which was a mixture as it were of right, and depending upon this thus prepared, they might prepare any thing for the morrow sabbath.  

Of the mixture of foods; mention occurs in the Talmudists infinite times; and these things which have been spoken concerning them afford not a little light to the clause which we are now handling, and to others where the word preparation occurs; and make those things plainer which we have said concerning the preparation of the Passover; namely, that it denoteth not either the preparation of the Paschal lamb, nor the preparation of the people to eat the lamb; but the preparation of meats to be eaten in the Passover week. Nor in this place, if it be applied to the sabbath, doth it denote any other thing than the preparation of food for the sabbath now approaching. So that that day wherein Christ was crucified was a double preparation in the double sense alleged: namely, the whole day, but especially from the third hour, was the preparation of the Passover; or of the whole week following; and the evening of the day was the preparation of the sabbath following on the morrow.  

Of that sabbath John saith, which we cannot let pass, that the day of that sabbath was a great day; Joh 19:31. For it was the day of the people's appearance in the Temple; it was the day of the offering of the sheaf of firstfruits: and I ask, whether before that day Christ's persecutors had offered their Chagigahs?

Lightfoot: Mar 15:43

Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.   

[An honourable counsellor.] The Vulgar reads, a noble officer; Erasmus, an honourable senator; Beza, an honourable senator. The Talmud may serve here instead of a lexicon.  

"Was it the chamber of the chief men? Was it not the chamber of the counsellors? First it was called, the chamber of the counsellors; but when the high priesthood was bought with money, and yearly changed, as the chief counsellors of the king are yearly changed, thence it was called the chamber of chief men." The Gloss is, counsellors, denotes princes. True, indeed, and hence noble men and common persons are contradistinguished. But why should one not understand those princes and nobles in the proper sense of the word counsellors? For who sees not that the word is Greek? and so the Aruch; it is a Greek word.  

Which fixeth our eyes faster upon the words of the Gloss at the Gemara in the place alleged; "From the beginning, in the days of Simeon the Just, who lived a greater while, they called it the chamber of the counsellors." What? did the Greek language so flourish at Jerusalem in the times of Simeon the Just, that a chamber in the Temple should be called by a Greek name? If that Simeon be he who met Alexander the Great, which the Talmudists suppose, then some reason appears for it; but if not, inquire further. However, that was the chamber of the high priest, as appears often in the Talmudists; not that he always lived there, nor that once in the year he resorted thither; but because it was that place where he sat with the council of the priests, and consulted concerning the public service and affairs of the Temple. Hence in the Jerusalem writers mention is made of Simeon the counsellor. And in this sense is that to be taken, if I mistake not, which occurs once and again in the Babylonian Talmudists, concerning the sons of the high priests; deciding several things; and the house of judgment of the priests.  

Hence we think Joseph of Arimathea was called with good reason a counsellor; because he was a priest, and one of that sacerdotal bench. It was called the chamber; (saith the Aruch) of counsellors.

Haydock: Mar 15:1

It was customary with the Jews to bind and deliver over to the Roman governors those whom they had condemned in their own councils; but we must not suppose that this was the first time they bound Jesus; for St. John informs us, when first they apprehended him, they put manacles upon him. (Ven. Bede)

Haydock: Mar 15:2

It may be remarked upon this answer of our Lord, that he was not unwilling to answer the questions put to him by the governor, who condemned him contrary to his inclination, though he would not condescend to return an answer to the questions of the high priests, as they were not worthy of the favour. (Theophylactus)

Haydock: Mar 15:6

This practice of releasing to the people any prisoner they might think proper, was instituted in order to captivate the will of the people; which was most commonly done on the festival day, when the Jews were assembled from the different provinces to Jerusalem. But that the blindness and malice of this people might be more apparent, the evangelist here describes the atrocious wickedness of the man they preferred to the Son of God. (Gloss.)

Haydock: Mar 15:10

Since envy put to death the Author of life, Jesus Christ, how watchful should all Christians be against every degree of that sin. (St. John Chrysostom, hom. xl. in Matt.)

Haydock: Mar 15:21

St. Jerome thinks Alexander and Rufus were disciples of Christ, and on this account the name of their father is here expressed (St. Jerome in Dionysius)

Haydock: Mar 15:23

St. Matthew says mixed with gall; for gall is here used for bitterness, and wine that has myrrh in it is a very strong bitter; although, perhaps, both gall and myrrh might have been ingredients to increase the bitterness. (St. Augustine) ---

Or, in the confusion that was occasioned, some might have offered him one thing, some another; one person giving vinegar and gall, another wine mixed with myrrh. (Theophylactus) ---

Wine mingled with myrrh may perhaps be used for vinegar. (St. Jerome) ---

This was given to criminals, to lessen their torments. Our Lord was pleased to taste the bitterness, but he would not permit the relief which the admittance of the same into his stomach might have afforded. Thus so were the scriptures fulfilled: they gave me gall for my food, and in my thirst they gave me vinegar to drink. (Psalm lxviii.) (Ven. Bede)

Haydock: Mar 15:25

St. Mark is the only evangelist who says it was the third hour. St. John says it was the sixth. But these may easily be reconciled by supposing that he was crucified towards the end of the third hour, that is, about eleven of the clock, or half-past eleven, which being near the sixth hour, or twelve, the evangelist might say it was the sixth hour. (Nicholas of Lyra) ---

The third hour. The ancient account divided the day into four parts, which were named from the hour from which they began: the first, third, sixth, and ninth hour. Our Lord was crucified a little before noon; before the third hour had quite expired; but when the sixth hour was near at hand. (Challoner)

Haydock: Mar 15:26

It was written on a board, or rather on parchment fixed to a board, (as Leipsius informs us) expressing the cause why he was crucified, viz. because he was the King of the Jews. And, indeed, Pilate himself was fully persuaded that he was the Messias promised to the Jews: and though he knew him to be innocent, he connived the more at his death through fear lest he might attempt something against the Roman empire, if he were permitted to continue. At the same time, by putting up his cause, he wished to revenge himself of the Jews, for their importunity and obstinacy in compelling him, partly against his will, to condemn him to death. For what could be more ignominious to the Jews than to see their king crucified at their own request, and for no other reason than because he was their king, and they did not wish him to reign over them. Thus did they receive the king for whose coming they had so long sighed, and from whom they had expected delivery from the Roman yoke, and the subjugation of the whole world to their own power. (Sirinus)[perhaps (Tirinus) is meant here.]

Haydock: Mar 15:28

This text of Isaias regards the Messias according to the very letter. (Bible de Vence)

Haydock: Mar 15:32

Afterwards they saw Him arising out of the sepulchre whom they thought unable to descend from the cross. Where, O Jew, is thy infidelity? I ask you yourselves. You shall be your own judges. How much more astonishing is it to be able, when dead, to rise again, than, when living, to descend from the cross? You desired a small exertion of power, and a much greater is here performed: but still your infidelity would not be cured. All have turned out of the way, all have become useless. (St. Jerome) ---

If the Scribes and Pharisees did not believe in Christ when he rose from the dead, neither would they have believed in him had he left the cross. Though the scripture had foretold in many places that he was to suffer, Psalm xxi, They have dug my hands and feet; and Psalm xcv, They shall look upon him whom they have pierced; He shall reign from the tree: (and which St. Justin assures us the Jews had erased from the psalm) yet were can the Jews point out that it was foretold he should descend from the cross? (Tirinus)

Haydock: Mar 15:39

The centurion considered the crying out of our Saviour as an effect not of human, but divine power, since it generally happens that people at the moment the soul quits the body are reduced to so debilitated a state, that they are scarce able to utter the least word. Although Jesus was truly the natural, not the adoptive, Son of God, it is nevertheless probable that the centurion, being a Gentile, did not speak in this manner as if he knew Jesus to be the natural Son of God. He did not know that the Son of God was really true God, equal to the Father, but called him Son of God, as if adopted, on account of his extraordinary sanctity; or, perhaps, he might have called him the Son of God, in order to oppose the Jews, who called our Saviour a blasphemer, because he made himself the Son of God. (Dionysius)

Haydock: Mar 15:42

Ven. Bede thinks the word parasceve is derived from the Greek paraskeue, signifying a preparation. It was the day before the sabbath, on which the Jews were accustomed to prepare two meals, one for the parasceve, and another for the sabbath; the Jews not being allowed to dress any meat on the latter day, on account of its great solemnity. The Jews learnt this word of the Greeks, who lived among them in Jerusalem. (Ven. Bede)

Haydock: Mar 15:43

A noble Decurion. The Decurions among the Romans were first called so as having ten men under them, as the centurions were over a hundred. But some of the Decurions were also Counsellors in towns, as is here signified by the Greek word Bouleutes. (Witham)

Haydock: Mar 15:46

According to the description of those that have seen it, it is a kind of small chamber, the height of which, from top to bottom, is eight feet and an inch, its length six feet and one inch, and its breadth fifteen feet ten inches. Its entrance, or vestibule, which looks towards the east, is but four feet high, and two feet four inches wide. The place within, where our Lord's body was laid, takes up a whole side of the cave. The stone which was laid to secure the door of the sepulchre is still remaining, and according to Mr. Maundrell, is two yards and a quarter long, one broad, and one thick: put the particular parts of it are not visible, being all incrusted over with white marble, except in five or six little places, where it is left bare to receive the kisses and other devotions of pilgrims. (Mark Luke's Voyage to Asia Minor, Vol. II. p. 12. and Maundrell's Journey from Aleppo to Jerusalem.)

====================

Gill: Mar 15:1

And straightway in the morning,.... As soon as it was break of day, or daylight appeared:

the chief priests held a consultation with the elders and Scribes; who were the principal men in the sanhedrim:

and the whole council; which, on this extraordinary occasion, was convened; the result of which was, to bind Jesus, and deliver him up to the Roman governor, to be put to death by him, as a seditious person, and an enemy to Caesar, and accordingly they did so:

and bound Jesus, and carried him away, and delivered him to Pilate. The Syriac and Persic versions add, "the governor"; See Gill on Mat 27:1, Mat 27:2.

Gill: Mar 15:2

And Pilate asked him, art thou the king of the Jews?.... Which either he had heard before that it was said by him, and his followers; or was what the Jews now suggested to him as his crime, which they desired sentence of death might pass upon him:

and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; See Gill on Mat 26:25; for so he was in a sense, in which he explained himself to Pilate's satisfaction, Joh 18:36; See Gill on Mat 27:11.

Gill: Mar 15:3

And the chief priests accused him of many things,.... As that he was a magician, and a blasphemer, and gave out that he was the Son of God; and that he made himself a king, and even forbad the people to give tribute to Caesar, and moved discord, sedition, and rebellion throughout the land;

but he answered nothing. This clause is wanting in the Vulgate Latin, Syriac, Arabic, and Persic versions; but is in the Greek text of the Complutensian edition, and in the Ethiopic version, and agrees with Mat 27:12; see Gill on Mat 27:12.

Gill: Mar 15:4

And Pilate asked him again,.... In the presence of the chief priests, who laid so many things to his charge; for the former question was put, when Jesus and he were alone in the judgment hall, whither the Jews would not enter for fear of being defiled; see John 18:28;

saying, answerest thou nothing behold how many things they witness against thee? The charges were many, and very heinous, and which Pilate thought called for self-defence; See Gill on Mat 27:13.

Gill: Mar 15:5

But Jesus yet answered nothing,.... He still continued silent, and made no defence for himself, which the governor was willing to give him an opportunity to make, and, as his friend, urged him to it:

so that Pilate marvelled; what should be the meaning of his silence, when he was so capable of defending himself, and was so innocent, as Pilate himself was ready to believe; and yet the things he was charged with were of, the highest nature, and by persons of the greatest figure in the nation; so that his silence exposed him to a great deal of danger, which Pilate thought might easily be avoided by answering for himself; See Gill on Mat 27:14.

Gill: Mar 15:6

Now at that feast,.... The feast of the passover, which was at that instant; see Joh 18:39. The Syriac, Arabic, Persic, and Ethiopic versions read, "at every feast"; as if the following custom was used at every feast in the year, at the feasts of pentecost and tabernacles, as well as at the passover; whereas it was only at the latter:

he released unto them one prisoner, whomsoever they desired; of this custom See Gill on Mat 27:15.

Gill: Mar 15:7

And there was one named Barabbas,.... A prisoner of that name at Jerusalem;

which lay bound with them that had made insurrection with him: he had been at the head of a seditious mob, and he and his accomplices were taken and put in prison:

who had committed murder in the insurrection; which may be connected either with Barabbas, and read in the singular number, as it is in the Vulgate Latin version, "he had committed"; or with the seditious persons he lay bound with, and be read in the plural number, "they had committed murder", as it is in the Syriac, Arabic, and Persic versions; and so in the ancient copies; and the Ethiopic renders it, "he was bound with seditious persons and murderers"; though, no doubt, he was guilty of murder as well as they; and so Peter calls him a murderer, Act 3:14. About this time murders were very frequently committed: the Jews say ^r that

"from the time that murderers increased, the slaying of the red heifer ceased; (the reason the commentators ^s give, is, because they were known who were accustomed to commit murder;) and that was from the time that Eleazar ben Dinai came, and Techinah ben Perishah he was called; and they called him again the son of a murderer;''

See Gill on Mat 27:16.

Gill: Mar 15:8

And the multitude crying aloud,.... The Vulgate Latin and Ethiopic versions read, and when the "multitude", or "people went up", to the place called the pavement, where the judgment seat was; and so it is read in Beza's most ancient copy; but the former reading is to be preferred:

began to desire him to do as he had ever done to them: that is, release a prisoner to them, as he had done at every passover, since he had been a governor over them.

Gill: Mar 15:9

But Pilate answered them; saying,.... Being satisfied of the innocence of Jesus, and being willing to dismiss him:

will ye that I release unto you the king of the Jews? he who is called so; and which he either said by way of derision both of Christ, and them; or else in order to prevail upon them to ask his release, it being scandalous and reproachful to put their king to death.

Gill: Mar 15:10

For he knew that the chief priests,.... The Persic version reads in the singular, "the chief of the priests", or the high priest, Caiaphas,

had delivered him for envy; at his popularity through his doctrine and miracles, and not from any principle of equity and justice, or from any regard to Caesar; See Gill on Mat 27:18.

Gill: Mar 15:11

But the chief priests moved the people,.... Greatly solicited and persuaded them, both in person, and by their officers they employed, and dispersed among them, to make use of arguments with them to prevail upon them:

that he should rather release Barabbas unto them; than Jesus of Nazareth; choosing rather to have a murderer granted unto them, than the holy and just one. The Persic version, as before, reads, "the chief of the priests"; but they were all concerned, and were the most active men in bringing about the death of Christ; though Caiaphas was behind none of them in envy, rage, and malice; See Gill on Mat 27:20.

Gill: Mar 15:12

And Pilate answered and said again unto them,.... Being astonished that they should ask the release of such an infamous person; and being very desirous of saving Jesus:

what will ye then that I shall do unto him, whom ye call the king of the Jews? at least many of you; would you have me put him to death? surely this can never be desired; or would you have me inflict some slight punishment on him, as scourging him, and so dismiss him? See Gill on Mat 27:22.

Gill: Mar 15:13

And they cried out again, crucify him. For they had cried so once before, though Matthew and Mark relate it not, yet Luke does, Luk 23:21.

Gill: Mar 15:14

Then Pilate said unto them,.... The third time, Luk 23:22;

why, what evil hath he done? worthy of death. They had charged him with many things, but proved nothing against him. Pilate could find no fault in him, and judged him an innocent person, and therefore was loth to condemn him:

and they cried out the more exceedingly; with louder voices, and greater vehemency, the more they found he was inclined to save him:

crucify him; nothing short of death would satisfy them, and no other death but that of the cross; See Gill on Mat 27:22, Mat 27:23.

Gill: Mar 15:15

And so Pilate, willing to content the people,.... To satisfy and make them easy, who were become very noisy and tumultuous, and fearing the consequences of their resentment, should he not comply, of which he had formerly had experience; therefore to humour them, and keep in their favour, after he had washed his hands, to testify his innocence in the matter,

he released Barabbas unto them; the seditious person, robber, and murderer, as they desired:

and delivered Jesus when he had scourged him; or having scourged him; for this he had done before, hoping the Jews would have been satisfied with that, and not have insisted on any further punishment. The Arabic version very wrongly renders the words, "and delivered unto them Jesus, that he might be scourged": as if this was afterwards to be done by the Jews, or Roman soldiers; whereas he had scourged him before, and now delivered him

to be crucified, as they desired; in which he acted contrary to law and justice, to the violation of his own conscience, and merely to gratify the humour of the people; See Gill on Mat 27:26.

Gill: Mar 15:16

And the soldiers led him away into the hall,.... From the place called the pavement, where was the judge's bench, from which he passed sentence on Christ, to a large room,

called the praetorium, or judgment hall; being the hall, or room, where the praetor, or Roman magistrate, kept his court of judicature; and is the same place the Jews would not go into, lest they should be defiled, and become unmeet to eat the Chagigah that day; and into which Pilate had Jesus more than once alone, Joh 18:28, but now he had a large company with him:

and they call together the whole band; very likely the soldiers, into whose custody Jesus was put, and who led him away, were the four soldiers that attended his crucifixion, and parted his garments; but for greater diversion they got together the whole band to which they belonged; See Gill on Mat 27:27.

Gill: Mar 15:17

And they clothed him with purple,.... Matthew calls it a "scarlet" robe; and the Persic version here renders it a "red garment": it was of a colour resembling purple; it was pretty near it, and therefore so called; which is what kings were used to wear; and so in derision of him, as a king, clothed him with this mock purple robe; and which was very likely one of the soldiers' old coats:

and platted a crown of thorns, and put it about his head; for a crown, and also a reed in his hand, instead of a sceptre, as Matthew relates; See Gill on Mat 26:28, Mat 26:29.

Gill: Mar 15:18

And began to salute him, hail, king of the Jews! In a mock way, wishing him long life and prosperity, as if he was a king just come to his throne, and this was his coronation day.

Gill: Mar 15:19

And they smote him on the head with a reed,.... Or cane, a walking stick which they had put into his hands for a sceptre: this they took out again, and struck him on the head with it, which drove the sharp pointed thorns into his temples:

and did spit upon him; "upon his face", as the Syriac, Arabic, and Persic versions read:

and bowing their knees, as to a sovereign prince,

worshipped him; saying the above words, hail, king of the Jews? See Gill on Mat 27:29, Mat 27:30.

Gill: Mar 15:20

And when they had mocked him,.... To their satisfaction, and had had enough of this sort of diversion:

they took off the purple from him; and so, in their way, unkinged him;

and put his own clothes on him: both that he might be known to be the same person; and that the four soldiers, who had the charge of him, might have the perquisites of his clothes at his execution:

and led him out to crucify him: they led him out of the "praetorium", or judgment hall, and through the city, without the gates of it, to the usual place of crucifixion; he bearing his own cross, when first led out.

Gill: Mar 15:21

And they compel one Simon a Cyrenian,.... See Gill on Mat 27:32;

who passed by; as they were leading Jesus to be crucified:

coming out of the country; from some country village hard by, according to the Syriac, and Vulgate Latin versions; or out of the field, as the Persic and Ethiopic: he might have been in the field, about some rural business; or, as Dr. Lightfoot conjectures, to fetch wood from thence, which was lawful to be done on a feast day, with some provisos, according to the Jewish canon, which runs thus ^t;

"they may bring wood out of the field, (i.e. on a feast day, as this was,) of that which is gathered together, and out of a place that is fenced about, and even of that which is scattered abroad: what is a fenced place? whatever is near to a city, the words of R. Judah. R. Jose says, whatever they go into by a door, and even within the border of the sabbath.''

And according to the commentators ^u, it must be wood that is gathered together, and that lies not in an open field, but in a fenced place, and this near the city; at least with in two thousand cubits, a sabbath day's journey.

The father of Alexander and Rufus; who were men well known when Mark wrote his Gospel, and very likely men of eminence among Christians: mention is made of Alexander in Act 19:33 and of Rufus, in Rom 16:13, which some have thought the same as here; but whether they are or not, is not certain: however, they obliged "Simon"

to bear his cross: the cross of Christ, after him; See Gill on Mat 27:32.

Gill: Mar 15:22

And they bring him unto the place, Golgotha,.... A famous, or rather an infamous one, well known, and much noted for the many executions there:

which is, being interpreted, the place of a skull; because the skulls of men that had been executed and buried there, being dug up again, lay scattered about; See Gill on Mat 27:33.

Gill: Mar 15:23

And they gave him to drink wine mingled with myrrh,.... Wine mingled with frankincense was what was usually given by the Jews to persons going to die ^w:

"he that goes to be executed they mix for him, בכוס של יין קורט של לבונה, "a grain of frankincense in a cup of wine", that his mind may be disturbed, or not sensible; as it is said, Pro 31:6, "give strong drink to him that is ready to perish, and wine to the bitter in soul": and the tradition is, that the honourable women in Jerusalem gave this freely, and brought it them; and if they did not, it was provided by the congregation,''

at the public expense; the design of it was to intoxicate, that they might not feel their pain and misery: but neither the rich women in general, nor were the public so disposed towards Christ, as to provide such a potion for him: it is most likely therefore that this was prepared by his friends, as Mary Magdalene, Martha, and others, in order to cheer and refresh his spirits; and was different from what the soldiers gave him, which was vinegar mixed with gall, though the Persic version so reads here:

but he received it not; nor would he so much as taste of it, as he did of the other, to show that he needed no such outward means to support his spirits, nor desired any allay of his sorrows, and was not afraid to meet death in all its terrors; and besides, he had said he would drink no more of the fruit of the vine till he drank it new in his Father's kingdom, Mat 26:29; See Gill on Mat 27:34.

Gill: Mar 15:24

And when they had crucified him,.... Had fastened him to the cross, and reared it up, and he was hanging upon it:

they parted his garments, casting lots upon them, what every man should take. This last clause, "what every man should take", is left out in the Arabic version. His garments they divided into four parts; and each soldier, as there were four of them, took a part; and upon his vesture, or seamless coat, because they would not rend it, they cast lots who should have it, and so fulfilled a prophecy in Psa 22:18; See Gill on Mat 27:35.

Gill: Mar 15:25

And it was the third hour, and they crucified him. The time of the daily sacrifice of the morning, at which the priests ought to have been; and the time when the sanhedrim usually began to sit ^x; for

"the grand sanhedrim sat from the daily sacrifice of the morning, to the daily sacrifice of the evening:''

but this being an extraordinary case, and they in a hurry to put Jesus to death, had been sitting up all night; and early in the morning had procured the sentence of death on him, which they were going to execute by the time they used to sit: this was about nine o'clock in the morning, and takes in the time between that and twelve at noon. The Ethiopic version reads, "and it was the sixth hour", to make it agree with Joh 19:14; and for the reconciling of these two places; see Gill on Joh 19:14.

Gill: Mar 15:26

And the superscription of his accusation,.... Or "the cause of his death", as the Syriac and Persic versions read; the crime for which he suffered:

was written; over his head, upon the cross, to which it was fastened; the sum of which was,

the king of the Jews; See Gill on Mat 27:37.

Gill: Mar 15:27

And with him they crucified two thieves,.... For his greater reproach;

the one on his right hand, and the other on his left; as if he had been one of them, and a principal among them; See Gill on Mat 27:38.

Gill: Mar 15:28

And the Scripture was fulfilled, which saith,.... In Isa 53:12;

and he was numbered with the transgressors: he was no transgressor of the law of God himself, but was perfectly conformable to it in his holy nature, harmless conversation, and complete obedience: he knew no sin, nor committed any in thought, word, or deed, nor could any be found in him by men or devils; and yet he was traduced as a sinner, and charged with many foul things, none of which could be proved upon him: but inasmuch as he stood in the room, and stead of sinners, and had all the sins of his people imputed to him, and laid upon him, with his own consent, he was treated by the justice of God as if he had been a transgressor, and was reckoned as such; of which his being placed between two thieves, was a symbol and representation: hence he was stricken, and wounded, and died, for the sins of those in whose place he stood. The fifty third chapter of Isaiah, where this passage stands, is a manifest prophecy of the Messiah, as several of the Jewish writers themselves, both ancient and modern, acknowledge; though some would apply it to some other persons ^y.

Gill: Mar 15:29

And they that passed by,.... In the road, and went by the cross. The Arabic version adds, "before him", Christ, as he hung on the cross:

railed on him, wagging their heads; gave him opprobrious language, and used indecent gestures;

and saying, ah! thou that destroyest the temple; the Vulgate Latin version adds, "of God":

and buildest it in three days; thou poor vain miserable creature, that boasted of thy power, where art thou now? and what dost thou think of thyself?

Gill: Mar 15:30

Save thyself, and come down from the cross. Suggesting that if he was what he had pretended to be, and could do what he gave out he could, he might easily free himself from the cross, and make his escape; See Gill on Mat 27:39, Mat 27:40.

Gill: Mar 15:31

Likewise also the chief priests mocking,.... Or "laughed at one another", as the Syriac version renders it, having gained their point, and satiated their revenge on him:

said among themselves with the Scribes; who were likewise his implacable enemies;

he saved others, himself he cannot save; See Gill on Mat 27:41, Mat 27:42.

Gill: Mar 15:32

Let Christ the king of Israel,.... Who sets up for the Messiah, and whose followers call him the king of Israel, whom the nation expected: and if he is so, let him

descend now from the cross, that we may see; see him come down, and be eyewitnesses of his power:

and believe; that he is the Messiah that was prophesied of, and has been waiting for:

and they that were crucified with him reviled him; that is, the thieves, at least one of them; See Gill on Mat 27:44.

Gill: Mar 15:33

And when the sixth hour was come,.... Or twelve o'clock at noon, having hung upon the cross from about the third hour, or nine in the morning:

there was darkness over the, whole land until the ninth hour; or three o'clock in the afternoon. The Ethiopic version renders the whole thus, "and when it was noon, the sun was darkened, and the whole world was darkened until the ninth hour"; See Gill on Mat 27:45.

Gill: Mar 15:34

And at the ninth hour Jesus cried with a loud voice,.... See Gill on Mat 27:46;

saying, Eloi, Eloi, lama sabachthani? in Matthew it is, "Eli, Eli", Both "Eli" and "Eloi", are Hebrew words, and signify the same; and are both used in Psa 22:1, from whence the whole is taken:

which is, being interpreted, my God, my God, why hast thou forsaken me? See Gill on Mat 27:46.

Gill: Mar 15:35

And some of them that stood by,.... The cross:

when they heard it; the loud voice of Jesus, and the words he uttered:

said, behold he calleth Elias; whom they ignorantly, or wilfully took for Eloi; See Gill on Mat 27:47.

Gill: Mar 15:36

And one ran and filled a sponge full of vinegar,.... Christ at the same time saying, I thirst; see Joh 19:28;

and put it on a reed; an hyssop stalk, Joh 19:29;

and gave him to drink; and so fulfilled a prophecy in Psa 69:21;

saying, or "they said", as the Syriac version reads it; not he that fetched the sponge, but the others that were with him, and which agrees with Mat 27:27;

let alone; as forbidding him to go near him, and offer him any thing to drink:

let us see whether Elias will come and take him down; from the cross; See Gill on Mat 27:49.

Gill: Mar 15:37

And Jesus cried with a loud voice,.... A second time, and said the words which are in Luk 23:46 and in Joh 19:30

and gave up the ghost. The Syriac version renders it, "and finished": his life, his days, his race, his ministry, and the work which was given him to do; See Gill on Mat 27:50.

Gill: Mar 15:38

And the vail of the temple was rent in twain, from the top to the bottom. At which time also there was an earthquake, and the rocks were rent, and graves were opened, as Matthew relates; see Gill on Mat 27:51, Mat 27:52.

Gill: Mar 15:39

And when the centurion, which stood over against him,.... To watch him, that nobody released him, and that he did not come down from the cross himself;

saw that he so cried out, and gave up the ghost; that he cried with so loud and strong a voice, and the next moment expired:

he said, truly this man was the Son of God; and so said the rest of the soldiers that were with them, as appears from Mat 27:54; see Gill on Mat 27:54.

Gill: Mar 15:40

There were also women looking on afar off,.... At some distance from the cross, observing what was said and done;

among whom was Mary Magdalene; who had received great favours from Christ:

and Mary the mother of James the less; or "little", so called to distinguish him from James the son of Zebedee, and because he might be little of stature: nor was it unusual with the Jews to distinguish persons after this manner: so we read ^z of R. Jesa, זעירא, "the little", and of Samuel, הקטון, "the little" ^a, which some have thought to be the Apostle Paul, so called from the littleness of his stature:

and of Joses; or "Joseph", as the Vulgate Latin and Ethiopic versions read;

and Salome; the mother of Zebedee's children, James and John; See Gill on Mat 27:56. This was a common name among the Jews; Herod had a sister and a daughter of this name; and the daughter of Herodias, who demanded the head of John, the Baptist, was of this name; and it is the same with Shalom: we read ^b of one Imme Shalom, or mother Shalom, wife of R. Eliezer, and sister to Rabban Gamaliel. Salome, with the Ethiopians ^c, is said to be Mary's midwife, and to accompany Christ, with Mary, and Joseph, when they fled into Egypt.

Gill: Mar 15:41

Who also, when he was in Galilee, followed him,.... Wherever he went in Galilee, and from thence to Jerusalem:

and ministered unto him; of their worldly substance, Luk 8:3,

and many other women which came up with him into Jerusalem; from the same parts; see Mat 27:55.

Gill: Mar 15:42

And now when the even was come,.... "Of the preparation", as the Syriac version reads; or "the night of the sixth day":, as the Persic version renders it, "Friday" night:

because it was the preparation; of the passover, and of the sabbath, when they prepared their food, and got it ready for the ensuing sabbath, on which it was not lawful to dress any;

that is, the day before the sabbath; that is, Friday; on which day, it is clear, Christ suffered, died, and was buried.

Gill: Mar 15:43

Joseph of Arimathea, an honourable counsellor,.... A man of a good aspect, well dressed, and that behaved well and honourably in his office, as a counsellor: he seems to have been a priest, and one of the bench of priests that sat in the high priest's chamber, which is called, לשכת בלווטי, "the chamber of the counsellors" ^d; with whom he advised there, in matters of moment:

which also waited for the kingdom of God; for the coming and kingdom of the Messiah, for the Gospel dispensation, the world to come, the Jews were so much in expectation of.

Came and went in boldly unto Pilate; not now ashamed of Christ, or afraid openly to appear in his cause, and declare himself a lover of him, a believer in him, and a disciple of his, though he formerly was:

and craved the body of Jesus; desired leave to take it down from the cross, and bury it; See Gill on Mat 27:58.

Gill: Mar 15:44

And Pilate marvelled if he were already dead,.... For death, by crucifixion, was a slow lingering death; persons that were in their full strength hung a great while before they expired; and the two thieves, which were crucified with Christ, were not dead when he was:

and calling unto him the centurion; who was set to watch him:

he asked him, whether he had been any while dead; he inquired of him, whether he was dead, and how long he had been dead.

Gill: Mar 15:45

And when he knew it of the centurion,.... Who might inform him of his giving up the ghost after he had cried with a loud voice, which so much affected him; and how he was found to be really dead when they came to break the legs of the malefactors; and how that one of the soldiers pierced his side with a spear, from whence flowed blood and water; so that there was no room to doubt of his being really dead; with which Pilate being satisfied,

he gave the body to Joseph; ordered it to be given to him; gave him leave to take it down from the cross, and inter it.

Gill: Mar 15:46

And he bought fine linen,.... That is, Joseph, as is expressed in the Vulgate Latin, Syriac, and Persic versions; which, when he had done, as is highly probable, in the city of Jerusalem, he went to Mount Calvary,

and took him down; took the body of Christ down from the cross; though, no doubt, with the assistance of others, or by others, and not he himself, at least not alone:

and wrapped him in the linen; wound him up in it, as was the manner of the Jews; See Gill on Mat 27:59;

and laid him in a sepulchre, which was hewn out of a rock, and rolled a stone unto the door of the sepulchre; See Gill on Mat 27:60.

Gill: Mar 15:47

And Mary Magdalene, and Mary the mother of Joses,.... Or Joseph, as the Vulgate Latin and Ethiopic versions read:

beheld where he was laid: very likely they saw Joseph, and his men, take him down from the cross, and they followed him, and observed where he laid him; or, as the Ethiopic version reads, "where they buried him"; placing themselves, as Matthew suggests, right "over against the sepulchre", Mat 27:61; so that they were witnesses of his death, and of his burial, as they afterwards were of his resurrection from the dead.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 15:1

¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

² sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

NET Notes: Mar 15:2

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

² sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

³ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

NET Notes: Mar 15:3

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mar 15:4

¹ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

NET Notes: Mar 15:6

¹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.

NET Notes: Mar 15:8

¹ tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

NET Notes: Mar 15:9

¹ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

NET Notes: Mar 15:10

¹ sn This is a parenthetical note by the author.

NET Notes: Mar 15:11

¹ tn Grk “to have him release for them.”

NET Notes: Mar 15:12

¹ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

² tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

NET Notes: Mar 15:13

¹ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

NET Notes: Mar 15:15

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

³ tn Or “delivered him up.”

NET Notes: Mar 15:16

¹ tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.

² tn Grk “(that is, the praetorium).”

sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

³ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

NET Notes: Mar 15:17

¹ sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).

² tn Or “weaving.”

³ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

NET Notes: Mar 15:18

¹ tn Or “Long live the King of the Jews!”

sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

NET Notes: Mar 15:19

¹ tn The verb here has been translated as an iterative imperfect.

² tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

NET Notes: Mar 15:20

¹ tn The aorist tense is taken consummatively here.

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ sn See the note on Crucify in 15:13.

NET Notes: Mar 15:21

¹ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

² tn Or “conscripted”; or “pressed into service.”

³ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

⁴ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

NET Notes: Mar 15:22

¹ tn Grk “him.”

² tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.

³ sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

NET Notes: Mar 15:23

¹ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

NET Notes: Mar 15:24

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn See the note on Crucify in 15:13.

³ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

sn An allusion to Ps 22:18.

NET Notes: Mar 15:25

¹ tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.

NET Notes: Mar 15:26

¹ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

NET Notes: Mar 15:28

¹ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 Ë^1,13 33 Ï lat, but is lacking in important Alexandrian and Western mss and some others (א A B C D Ψ pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

NET Notes: Mar 15:30

¹ sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.

NET Notes: Mar 15:31

¹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

² tn Grk “Mocking him, the chief priests…said among themselves.”

NET Notes: Mar 15:32

¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 8:29.

² sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

NET Notes: Mar 15:33

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Grk “When the sixth hour had come.”

³ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

⁴ tn Grk “until the ninth hour.”

NET Notes: Mar 15:34

¹ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

² sn A quotation from Ps 22:1.

NET Notes: Mar 15:35

¹ sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.

NET Notes: Mar 15:36

¹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

² tn Grk “a reed.”

NET Notes: Mar 15:38

¹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

NET Notes: Mar 15:39

¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

² tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

NET Notes: Mar 15:40

¹ sn In Matt 27:56 the name Joses is written as Joseph.

NET Notes: Mar 15:41

¹ tn Grk “and ministered to him.”

sn Cf. Luke 8:3.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Mar 15:42

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.

² sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

NET Notes: Mar 15:43

¹ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

² tn Or “waiting for.”

³ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.

⁴ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

NET Notes: Mar 15:44

¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Mar 15:45

¹ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

² sn See the note on the word centurion in 15:39.

NET Notes: Mar 15:46

¹ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

² tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

³ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵ tn Or “to the door,” “against the door.”

NET Notes: Mar 15:47

¹ tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.

Geneva Bible: Mar 15:1

And ^{( 1 )} 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 ^{( a ) ( a )} delivered [him] to Pilate.

^{( 1 )} Christ being bound before the judgment seat of an earthly Judge, is condemned before the open assembly as guilty unto the death of the cross, not for his own sins (as is shown by the judge's own words) but for all of ours, that we who are indeed guilty creatures, in being delivered from the guiltiness of our sins, might be acquitted before the judgment seat of God, even in the open assembly of the angels.

^{( a )} It was not lawful for them to put any man to death, for all authority to punish by death was taken away from them, first by Herod the great, and afterward by the Romans, about forty years before the destruction of the temple, and therefore they deliver Jesus to Pilate.

Geneva Bible: Mar 15:6

Now at [that] feast he ^{( b )} released unto them one prisoner, whomsoever they desired.

^{( b )} Pilate used to deliver.

Geneva Bible: Mar 15:17

^{( 2 )} And they clothed him with purple, and platted a crown of thorns, and put it about his [head],

^{( 2 )} Christ going about to take away the sins of men, who went about to usurp the throne of God himself, is condemned as one that sought diligently after the kingdom, and mocked with a false show of a kingdom, that we on the other hand, who will indeed be eternal kings, might receive the crowns of glory from God's own hand.

Geneva Bible: Mar 15:21

And they ^{( 3 )} compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

^{( 3 )} The rage of the wicked has no measure; meanwhile, even the weakness of Christ, who was in pain under the heavy burden of the cross, manifestly shows that a lamb is led to be sacrificed.

Geneva Bible: Mar 15:22

^{( 4 )} And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

^{( 4 )} Christ is led out of the walls of the earthly Jerusalem into a foul place of dead men's carcasses, as a man most unclean, not because of himself, but because of our sins, which were laid upon him, with the result that we, being made clean by his blood, might be brought into the heavenly sanctuary.

Geneva Bible: Mar 15:24

^{( 5 )} And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

^{( 5 )} Christ hangs naked upon the cross, and as the most wicked and base person that ever was, most vilely reproved. This was so that we, being clothed with his righteousness and blessed with his curses and sanctified by his only sacrifice, may be taken up into heaven.

Geneva Bible: Mar 15:33

And when the sixth hour was come, there was ^{( 6 )} darkness over the ^{( c )} whole land until the ninth hour.

^{( 6 )} How angry God was against our sins, which he punished in his son who is our sure substitute, is made evident by this horrible darkness.

^{( c )} By this word "land" he means Palestine: so that the strangeness of the wonder is all the more set forth in that at the feast of the passover, and in the full moon, when the sun shone over all the rest of the world, and at midday, this corner of the world in which so wicked an act was committed was covered over with great darkness.

Geneva Bible: Mar 15:34

And at the ^{( 7 )} ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

^{( 7 )} Christ striving mightily with Satan, sin and death, all three armed with the horrible curse of God, grievously tormented in body hanging upon the cross, and in soul plunged into the depth of hell, yet he clears himself, crying with a mighty voice: and notwithstanding the wound which he received from death, in that he died, yet by smiting both things above and things beneath, by the renting of the veil of the temple, and by the testimony wrung out of those who murdered him, he shows evidently unto the rest of his enemies who are as yet obstinate, and mock at him, that he will be known without delay to be conqueror and Lord of all.

Geneva Bible: Mar 15:40

^{( 8 )} There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

^{( 8 )} Christ, to the great shame of the men who forsook the Lord, chose women for his witnesses, who beheld this entire event.

Geneva Bible: Mar 15:43

Joseph of Arimathaea, an ^{( d )} honourable counsellor, which also waited for the kingdom of God, came, and went in ^{( e )} boldly unto Pilate, and craved the body of Jesus.

^{( d )} A man of great authority, of the council of the sanhedrin, or else a man who was taken by Pilate for his own council.

^{( e )} If we consider what danger Joseph put himself into we shall perceive how bold he was.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 15:1-47

1 Jesus brought bound, and accused before Pilate.

6 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified.

16 He is crowned with thorns, spit on, and mocked;

21 faints in bearing his cross;

27 hangs between two thieves;

29 suffers the triumphing reproaches of the Jews;

39 but is confessed by the centurion to be the Son of God;

42 and is honourably buried by Joseph.

Maclaren: Mar 15:1-20

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. 5. But Jesus yet answered nothing; so that Pilate marveiled., 6. Now at that feast he released unto them one prisoner, whomsoever they desired. 7. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8. And the multitude crying aloud began to desire him to do as he had ever done unto them. 9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10. For he knew that the chief priests bad delivered Him for envy. 11. But the chief priests moved the people, that he should rather release Barabbas unto them. 12. And Pilate answered and said again unto them, What will ye then that I shall do unto Him whom ye call the King of the Jews? 13. And they cried out again, Crucify Him. 14. Then Pilate said unto them, Why, what evil hath He done? And they cried out the more exceedingly, Crucify Him. 15. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified. 16. And the soldiers led Him away into the hall, called Praetorium; and they call together the whole band. 17. And they clothed Him with purple, and platted a crown of thorns, and put it about His head, 18. And began to salute Him, Hail, King of the Jews! 19. And they smote Him on the head with a reed, and did spit upon Him, and bowing their knees worshipped Him. 20. And when they had mocked Him they took off the purple from Him, and put His own clothes on Him, and led Him out to crucify Him'--Mark 15:1-20.

THE so-called trial of Jesus by the rulers turned entirely on his claim to be Messias; His examination by Pilate turns entirely on His claim to be king. The two claims are indeed one, but the political aspect is distinguishable from the higher one; and it was the Jewish rulers' trick to push it exclusively into prominence before Pilate, in the hope that he might see in the claim an incipient insurrection, and might mercilessly stamp it out. It was a new part for them to play to hand over leaders of revolt to the Roman "authorities, and a governor with any common sense must have suspected that there was something hid below such unusual loyalty. What a moment of degradation and of treason against Israel's sacredest hopes that was when its rulers dragged Jesus to Pilate on such a charge! Mark follows the same method of condensation and discarding of all but the essentials, as in the other parts of his narrative. He brings out three points--the hearing before Pilate, the popular vote for Barabbas, and the soldiers' mockery.

I. The True King At The Bar Of The Apparent Ruler (Mark 15:1-6).

The contrast between appearance and reality was never more strongly drawn than when Jesus stood as a prisoner before Pilate. The One is helpless, bound, alone; the other invested with all the externals of power. But which is the stronger? and in which hand is the sceptre? On the lowest view of the contrast, it is ideas versus swords. On the higher and truer, it is the incarnate God, mighty because voluntarily weak, and man dressed in a little brief authority,' and weak because insolently making his power his god.' Impotence, fancying itself strong, assumes sovereign authority over omnipotence clothed in weakness. The phantom ruler sits in judgment on the true King. Pilate holding Christ's life in his hand is the crowning paradox of history, and the mystery of self-abasing love. One exercise of the Prisoner's will and His chains would have snapped, and the governor lain dead on the marble pavement.'

The two hearings are parallel, and yet contrasted. In each there are two stages--the self-attestation of Jesus and the accusations of others; but the order is different. The rulers begin with the witnesses, and, foiled there, fall back on Christ's own answer. Pilate, with Roman directness and a touch of contempt for the accusers, goes straight to the point, and first questions Jesus. His question was simply as to our Lord's regal pretensions. He cared nothing about Jewish superstitions' unless they threatened political disturbance. It was nothing to him whether or no one crazy fanatic more fancied himself the Messiah,' whatever that might be. Was He going to fight?--that was all which Pilate had to look after. He is the very type of the hard, practical Roman, with a practical' man's contempt for ideas and sentiments, sceptical as to the possibility of getting hold of truth,' and too careless to wait for an answer to his question about it; loftily ignorant of and indifferent to the notions of the troublesome people that he ruled, but alive to the necessity of keeping them in good humour, and unscrupulous enough to strain justice and unhesitatingly to sacrifice so small a thing as an innocent life to content them.

What could such a man see in Jesus but a harmless visionary? He had evidently made up his mind that there was no mischief in Him, or he would not have questioned Him as to His kingship. It was a new thing for the rulers to hand over dangerous patriots, and Pilate had experience enough to suspect that such unusual loyalty concealed something else, and that if Jesus had really been an insurrectionary leader, He would never have fallen into Pilate's power. Accordingly, he gives no serious attention to the case, and his question has a certain half-amused, half-pitying ring about it. Thou a king? '--poor helpless peasant! A strange specimen of royalty this! How constantly the same blindness is repeated, and the strong things of this world despise the weak, and material power smiles pityingly at the helpless impotence of the principles of Christ's gospel, which yet will one day shatter it to fragments, like a potter's vessel! The phantom ruler judges the real King to be a powerless shadow, while himself is the shadow and the other the substance. There are plenty of Pilates to-day who judge and misjudge the King of Israel.

The silence of Jesus in regard to the eager accusations corresponds to His silence before the false witnesses. The same reason dictated both. His silence is His most eloquent answer. It calmly passes by all these charges by envenomed tongues as needing no reply, and as utterly irrelevant. Answered, they would have lived in the Gospels; unanswered, they are buried. Christ can afford to let many of His foes alone. Contradictions and confutations keep slanders and heresies above water, which the law of gravitation would dispose of if they were left alone.

Pilate's wonder might and should have led him further. It should have prompted to further inquiry, and that might have issued in clearer knowledge. It was the little glimmer of light at the far-off end of his cavern, which, travelled towards, might have brought him into free air and broad day. One great part of his crime was neglecting the faint monitions of which he was conscious. His light may have been dim, but it would have brightened; and he quenched it. He stands as a tremendous example of possibilities missed, and of the tragedy of a soul that has looked on Jesus, and has not yielded to the impressions made on him by the sight.

II. The People's Favourite (Mark 15:7-15). Barabbas' Means Son Of The Father.

His very name is a kind of caricature of the Son of the Blessed,' and his character and actions present in gross form the sort of Messias whom the nation really wanted. He had headed some one of the many small riots against Rome which were perpetually sputtering up and being trampled out by an armed heel. There had been bloodshed, in which he had himself taken part (a murderer,' Acts 3:14). And this coarse, red-handed desperado is the people's favourite, because he embodied their notions and aspirations, and had been bold enough to do what every man of them would have done if he had dared. He thought and felt, as they did, that freedom was to be won by the sword. The popular hero is as a mirror which reflects the ,popular mind. He echoes the popular voice, a little improved or exaggerated. Jesus had taught what the people did not care to hear, and given blessings which even the recipients soon forgot, and lived a life whose beauty of holiness' oppressed and rebuked the common life of men. What chance had truth and kindness and purity against the sort of bravery that slashes with a sword, and is not elevated above the mob by inconvenient reach of thought or beauty of character? Even now, after nineteen centuries of Christ's influence have modified the popular ideals, what chance have they? Are the popular heroes' of Christian nations saints, teachers, lovers of men, in whom their Christ-likeness is the thing venerated? The old saying that the voice of the people is the voice of God receives an instructive commentary in the vote for Barabbas and against Jesus. That was what a plebiscite for the discovery of the people's favourite came to. What a reliable method of finding the best man universal suffrage, manipulated by wire-pullers like these priests, is! and how wise the people are who let it guide their judgments, or still wiser, who fret their lives out in angling for its approval! Better be condemned with Jesus than adopted with Barabbas.

That fatal choice revealed the character of the choosers, both in their hostility and admiration; for excellence hated shows what we ought to be and are not, and grossness or vice admired shows what we would fain be if we dared. It was the tragic sign that Israel had not learned the rudiments of the lesson which at sundry times and in divers manners' God had been teaching them. In it the nation renounced its Messianic hopes, and with its own mouth pronounced its own sentence. It convicted them of insensibility to the highest truth, of blindness to the most effulgent light, of ingratitude for the richest gifts. It is the supreme instance of short-lived, unintelligent emotion, inasmuch as many who on Friday joined in the roar, Crucify Him!' had on Sunday shouted Hosanna!' till they were hoarse.

Pilate plays a cowardly and unrighteous part in the affair, and tries to make amends to himself for his politic surrender of a man whom he knew to be innocent, by taunts and sarcasm. He seems to see a chance to release Jesus, if he can persuade the mob to name Him as the prisoner to be set free, according to custom. His first proposal to them was apparently dictated by a genuine interest in Jesus, and a complete conviction that Rome had nothing to fear from this King.' But there are also in the question a sneer at such pauper royalty, as it looked to him, and a kind of scornful condescension in acknowledging the mob's right of choice. He consults their wishes for once, but there is haughty consciousness of mastery in his way of doing it. His appeal is to the people, as against the priests whose motives he had penetrated. But in his very effort to save Jesus he condemns himself; for, if he knew that they had delivered Christ for envy, his plain duty was to set the prisoner free, as innocent of the only crime of which he ought to take cognisance. So his attempt to shift the responsibility off his own shoulders is a piece of cowardice and a dereliction of duty. His second question plunges him deeper in the mire. The people had a right to decide which was to be released, but none to settle the fate of Jesus. To put that in their hands was an unconditional surrender by Pilate, and the sneer in whom ye call the King of the Jews' is a poor attempt to hide from them and himself that he is afraid of them. Mark puts his finger on the damning blot in Pilate's conduct when he says that his motive for condemning Jesus was his wish to content the people. The life of one poor Jew was a small price to pay for popularity. So he let policy outweigh righteousness, and, in spite of his own clear conviction, did an innocent man to death. That would be his reading of his act, and, doubtless, it did not trouble his conscience much or long, but he would leave the judgment-seat tolerably satisfied with his morning's work. How little he knew what he had done! In his ignorance lies his palliation. His crime was great, but his guilt is to be measured by his light, and that was small. He prostituted justice for his own ends, and he did not follow out the dawnings of light that would have led him to know Jesus. Therefore he did the most awful thing in the world's history. Let us learn the lesson which he teaches!

III. The Soldiers' Mockery (Mark 15:16-20).

This is characteristically different from that of the rulers, who jeered at His claim to supernatural enlightenment, and bade Him show His Messiahship by naming His smiters. The rough legionaries knew nothing about a Messiah, but it seemed to them a good jest that this poor, scourged prisoner should have called Himself a King, and so they proceed to make coarse and clumsy merriment over it. It is like the wild beast playing with its prey before killing it. The laughter is not only rough, but cruel. There was no pity for the Victim bleeding from the Roman rods,' and soon to die. And the absence of any personal hatred made this mockery more hideous. Jesus was nothing to them but a prisoner whom they were to crucify, and their mockery was sheer brutality and savage delight in torturing. The sport is too good to be kept by a few, so the whole baud is gathered to enjoy it. How they would troop to the place! They get hold of some robe or cloth of the imperial colour, and of some flexible shoots of some thorny plant, and out of these they fashion a burlesque of royal trappings. Then they shout, as they would have done to Caesar, Hail, King of the Jews!' repeating again with clumsy iteration the stale jest which seems to them so exquisite. Then their mood changes, and naked ferocity takes the place of ironical reverence. Plucking the mock sceptre, the reed, from His passive hand, they strike the thorn-crowned Head with it, and spit on Him, while they bow in mock reverence before Him, and at last,, when tired of their sport, tear off the purple, and lead him away to the Cross.

If we think of who He was who bore all this, and of why He bore it, we may well bow not the knee but the heart, in endless love and thankfulness. If we think of the mockers--rude Roman soldiers, who probably could not understand a word of what they heard on the streets of Jerusalem--we shall do rightly to remember our Lord's own plea for them, they know not what they do,' and reflect that many of us with more knowledge do really sin more against the King than they did. Their insult was an unconscious prophecy. They foretold the basis of His dominion by the crown of thorns, and its character by the sceptre of reed, and its extent by their mocking salutations; for His Kingship is founded in suffering, wielded with gentleness, and to Him every knee shall one day bow, and every tongue confess that the King of the Jews is monarch of mankind.

Maclaren: Mar 15:21-39

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 of His accusation was written over, THE KING OF THE JEWS. 27. And with Him they crucify two thieves; the one on His right hand, and the other on His left. 28. And the Scripture was fulfilled, which saith, And He was numbered with the transgressors. 29. And they that passed by railed on Him, wagging their heads and saying, Ah, Thou that destroyest the temple, and buildest it in three days, 30. Save Thyself, and come down from the cross. 31. Likewise also the chief priests mocking said among themselves with the scribes, He saved others; Himself He cannot save. 32. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with Him reviled Him. 33. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast Thou forsaken Me? 35. And some of them that stood by, when they heard it, said, Behold, He calleth Elias. 36. And one ran and filled a sponge full of vinegar, and put it on a reed, and gave Him to drink, saying, Let alone; let us see whether Elias will come to take Him down. 37. And Jesus cried with a loud voice, and gave up the ghost. 38. And the veil of the temple was rent in twain from the top to the bottom. 39. And when the centurion, which stood over against Him, saw that He so cried out, and gave up the ghost, he said, Truly this man was the Son of God.'--Mark 15:21-39.

THE narrative of the crucifixion is, in Mark's hands, almost entirely a record of what was done to Jesus, and scarcely touches what was done by Him. We are shown the executioners, the jeering rabble, the triumphant priests, the fellow-sufferers reviling; but the only glimpses we get of Him are His refusal of the stupefying draught, His loud cries, and His giving up the ghost. The narrative is perfectly calm, as well as reverently reticent. It would have been well if our religious literature had copied the example, and treated the solemn scene in the same fashion. Mark's inartificial style of linking long paragraphs with the simple and' is peculiarly observable here, where every verse, but Mark 15:30-32, which are both quotations, begins with it. The whole section is one long sentence, each member of which adds a fresh touch to the tragic picture. The monotonous repetition of and," and,' and,' gives the effect of an endless succession of the waves of sorrow, pain, and contumely which broke over that sacred head. We shall do best simply to note each billow as it breaks.

The first point is the impressing of Simon to bear the Cross. That was not dictated by compassion so much as by impatience. Apparently the weight was too heavy for Jesus, and the pace could be quickened by making the first man who could be laid hold of help to carry the load. Mark adds that Simon was the father of Alexander and Rufus,' whom he supposes to need no introduction to his readers. There is a Rufus mentioned in Romans 16:13 as being, with his mother, members of the Roman Church. Mark's Gospel has many traces of being primarily intended for Romans. Possibly these two Rufuses are the same; and the conjecture may be allowable that the father's fortuitous association with the crucifixion led to the conversion of himself and his family, and that his sons were of more importance or fame in the Church than he was, Perhaps, too, he is the Simeon called Niger' (bronzed by the hot African sun)who was a prophet of Antioch, and stands by the side of a Cyrenian (Acts 13:1). It is singular that he should be the only one of all the actors in the crucifixion who is named; and the fact suggests his subsequent connection with the Church. If so, the seeking love of God found him by a strange way. On what apparently trivial accidents a life may be pivoted, and how much may depend on turning to right or left in a walk! In this bewildering network interlaced events, which each ramifies in so many directions, the only safety is to keep fast hold of God's hand, and to take good care of the purity of our motives, and let results alone.

The next verse brings us to Golgotha, which is translated by the three Evangelists, who give it as meaning the place of a skull.' The name may have been given to the place of execution with grim suggestiveness; or, more probably, Conder's suggested identification is plausible, which points to a little, rounded, skull-shaped knoll, close outside the northern wall, as the site of the crucifixion. In that case, the name would originally describe the form of the height, and be retained as specially significant in view of its use as the place of execution. That was the place' to which Israel led its King! The place of death becomes a place of life, and from the mournful soil where the bones of evildoers lay bleaching in the sun springs the fountain of water of life.

Arrived at that doleful place, a small touch of kindness breaks the monotony of cruelty, if it be not merely apart of the ordinary routine of executions. The stupefying potion would diminish, but would therefore protract, the pain, and was possibly given for the latter rather than the former effect. But Jesus' received it not.' He will not, by any act of His, lessen the bitterness. He will drink to the dregs the cup which His Father hath given Him, and therefore He will not drink of the numbing draught. It is a small matter comparatively, but it is all of a piece with the greater things. The spirit of His whole course of voluntary, cheerful endurance of all the sorrows needful to redeem the world, is expressed in His silent turning away from the draught which might have alleviated physical suffering, but at the cost of dulling conscious surrender.

The act of crucifixion is but named in a subsidiary clause, as if the writer turned away, with eyes veiled in reverence, from the sight of man's utmost sin and Christ's utmost mystery of suffering love. He can describe the attendant circumstances, but his pen refuses to dwell upon the central fact. The highest art and the simplest natural feeling both know that the fewest words are the most eloquent. He will not expressly mention the indignity done to the sacred Body in which dwelt all the fulness of the Godhead,' but leaves it to be inferred from the parting of Christ's raiment, the executioner's perquisite. He had nothing else belonging to Him, and of even that poor property He is spoiled. According to John's more detailed account, the soldiers made an equal parting of His garments except the seamless robe, for which they threw lots. So the parting' applies to one portion, and the casting lots' to another. The incident teaches two things: on the one hand, the stolid indifference of the soldiers, who had crucified many a Jew, and went about their awful work as a mere piece of routine duty; and, on the other hand, the depth of the abasement and shame to which Jesus bowed for our sakes. Naked shall I return thither' was true in the most literal sense of Him whose earthly life began with His laying aside His garments of divine glory, and ended with rude legionaries parting His raiment' among them.

Mark alone tells the hour at which Jesus was nailed to the Cross (Mark 15:25). Matthew and Luke specify the sixth and ninth hours as the times of the darkness and of the death; but to Mark we owe our knowledge of the fact that for six slow hours Jesus hung there, tasting death drop by drop. At any moment of all these sorrow-laden moments He could have come down from the Cross, if He would. At each, a fresh exercise of His loving will to redeem kept Him there.

The writing on the Cross is given here in the most condensed fashion (Mark 15:26). The one important point is that His accusation' was--King of the Jews.' It was the official statement of the reason for His crucifixion, put there by Pilate as a double-barrelled sarcasm, hitting both Jesus and the nation. The rulers winced under the taunt, and tried to get it softened; but Pilate sought to make up for his unrighteous facility in yielding Jesus to death, by obstinacy and jeers. So the inscription hung there, a truth deeper than its author or its angry readers knew, and a prophecy which has not received all its fulfilment yet.

The narrative comes back, in Mark 15:27, to the sad catalogue of the insults heaped on Jesus. Mark 15:28 is probably spurious here, as the Revised Version takes it to be; but it truly expresses the intention of the crucifixion of the thieves as being to put Him in the same class as they, and to suggest that He was a ringleader, pre-eminent in evil. Possibly the two robbers may have been part of Barabbas' band, who had been brigands disguised as patriots; and, if so, the insult was all the greater. But, in any case, the meaning of it was to bring Him down, in the eyes of beholders, to the level of vulgar criminals. If a Cranmer or a Latimer had been bound to the stake with a housebreaker or a cut-throat, that would have been a feeble image of the malicious contumely thus flung at Jesus; but His love had identified Him with the worst sinners in a far deeper and more real way, and not a crime had stained these men's hands, but its weight pressed on Him. He numbered Himself with transgressors, that they may be numbered with His saints.

Then follows (Mark 15:29-32) the threefold mockery by people, priests, and fellow-sufferers. That is spread over three hours, and is all which Mark has to tell of them. Other Evangelists give us words spoken by Jesus; but this narrative has only one of the seven words from the Cross, and gives us the picture rather of the silent Sufferer, bearing in meek resolution all that men can lay on Him. Both pictures are true, for the words are too few to make notable breaches in the silence. The mockery harps on the old themes, and witnesses at once the malicious cruelty of the mockers and the innocence of the Victim, at whom even such malice could find nothing to fling except these stale taunts. The chance passengers, of whom there would be a stream to and from the adjacent city gate, wag their heads' in gratified and fierce hate. The calumny of the discredited witnesses, although even the biased judges had not dared to treat it as true, has lodged in the popular mind, and been accepted as proved. Lies are not killed when they are shown to be lies. They travel faster than truth. Ears were greedily open for the false witnesses' evidence which had been closed to Christ's gracious teaching. The charge that He was a would-be destroyer of the Temple obliterated all remembrance of miracles and benefits, and fanned the fire of hatred in men whose zeal for the Temple was a substitute for religion. Are there any of them left nowadays--people who have no real heart-hold of Christianity, but are fiercely antagonistic to supposed destroyers of its externals, and not over-particular to the evidence against them? These mockers thought that Christ's being fastened to the Cross was a reductio ad absurdum of His claim to build the Temple. How little they knew that it led straight to that rebuilding, or that they, and not He, were indeed the destroyers of the holy house which they thought that they were honouring, and were really making desolate'!

The priests do not take up the people's mockery, for they know that it is based upon a falsehood; but they scoff at His miracles, which they assume to be disproved by His crucifixion. Their venomous gibe is profoundly true, and goes to the very heart of the gospel Precisely because He saved others,' therefore Himself He cannot save '--not, as they thought, for want of power, but because His will was fixed to obey the Father and to redeem His brethren, and therefore He must die and cannot deliver Himself. But the necessity and inability both depend on His will. The priests, however, take up the other part of the people's scoff. They unite the two grounds of condemnation in the names the Christ, the King of Israel,' and think that both are disproved by His hanging there. But the Cross is the throne of the King. A sacrificial death is the true work of the Messiah of law, prophecy, and psalm; and because He did not come down from the Cross, therefore is He crowned with glory and honour' in heaven, and rules over grateful and redeemed hearts on earth.

The midday darkness lasted three hours, during which no word or incident is recorded. It was nature divinely draped in mourning over the sin of sins, the most tragic of deaths. It was a symbol of the eclipse of the Light of the world; but ere He died it passed, and the sun shone on His expiring head, in token that His death scattered our darkness and poured day on our sad night. The solemn silence was broken at last by that loud cry, the utterance of strangely blended consciousness of possession of God and of abandonment by Him, the depths of which we can never fathom. But this we know: that our sins, not His, wove the veil which separated Him from His God. Such separation is the real death. Where cold analysis is out of place, reverent gratitude may draw near. Let us adore, for what we can understand speaks of a love which has taken on itself the iniquity of us all. Let us silently adore, for all words are weaker than that mystery of love.

The first hearers of that cry misunderstood it, or cruelly pretended to do so, in order to find fresh food for mockery. Eloi' sounded like enough to Elijah' to suggest to some of the flinty hearts around a travesty of the piteous appeal. They must have been Jews, for the soldiers knew nothing about the prophet; and if they were Scribes, they could scarcely fall to recognise the reference to the Twenty-second Psalm, and to understand the cry. But the opportunity for one more cruelty was too tempting to be resisted, and savage laughter was man's response to the most pitiful prayer ever uttered. One man in all that crowd had a small touch of human pity, and, dipping a sponge in the sour drink provided for the soldiers, reached it up to the parched lips. That was no stupefying draught, and was accepted. Matthew's account is more detailed, and represents the words spoken as intended to hinder even that solitary bit of kindness.

The end was near. The lips, moistened by the vinegar,' opened once more in that loud cry which both showed undiminished vitality and conscious victory; and then He gave up the ghost,' sending away His spirit, and dying, not because the prolonged agony had exhausted His energy, but because He chose to die. He entered through the gate of death as a conqueror, and burst its bars when He went in, and not only when He came out.

His death rent the Temple veil. The innermost chamber of the Divine Presence is open now, and sinful men have access with confidence by the faith of Him,' to every place whither He has gone before. Right into the secret of God's pavilion we can go, now and here, knowledge and faith and love treading the path which Jesus has opened, and coming to the Father by Him. Right into the blaze of the glory we shall go hereafter; for He has gone to prepare a place for us, and when He overcame the sharpness of death He opened the gate of heaven to all believers.

Jews looked on, unconcerned and unconvinced by the pathos and triumph of such a death. But the rough soldier who commanded the executioners had no prejudices or hatred to blind his eyes and ossify his heart. The sight made its natural impression on him; and his exclamation, though not to be taken as a Christian confession or as using the phrase Son of God' in its deepest meaning, is yet the beginning of light. Perhaps, as he went thoughtfully to his barrack that afternoon, the process began which led him at last to repeat his first exclamation with deepened meaning and true faith. May we all gaze on that Gross, with fuller knowledge, with firm trust, and endless love!

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 15:21.

How little these soldiers knew that they were making this man immortal! What a strange fate that is which has befallen those 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 broad belt, and then are swallowed up again in the darkness.

This man Simon, fortuitously, as men say, meeting the little procession at the gate of the city, for an instant is caught in the radiance of the light, and stands out visible for evermore to all the world; and then sinks into the blackness, and we know no more about him. This brief glimpse tells us very little, and yet the man and his act and its consequences may be worth thinking about.

He was a Cyrenian; that is, be was a Jew by descent, probably born, and certainly resident, for purposes of commerce, in Cyrene, on the North African coast of the Mediterranean. No doubt he had come up to Jerusalem for the Passover; and like very many of the strangers who flocked to the Holy City for the feast, met some difficulty in finding accommodation in the city, and so was obliged to go to lodge in one of the outlying villages. From this lodging he is coming in, in the morning, knowing nothing about Christ nor His trial, knowing nothing of what he is about to meet, and happens to see the procession as it is passing out of the gate. He is by the centurion impressed to help the fainting Christ to carry the heavy Cross. He probably thought Jesus a common criminal, and would resent the task laid upon him by the rough authority of the officer in command. But he was gradually touched into some kind of sympathy; drawn closer and closer, as we suppose, as he looked upon this dying meekness; and at last, yielded to the soul-conquering power of Christ.

Tradition says so, and the reasons for supposing that it was right may be very simply stated. The description of him in our text as' the father of Alexander and Rufus' shows that, by the time when Mark wrote, his two sons were members of the Christian community, and had attained some eminence in it. A Rufus is mentioned in the salutations in Paul's Epistle to the Romans, as being elect in the Lord,' that is to say, eminent,' and his mother is associated in the greeting, and commended as having been motherly to Paul as well as to Rufus. Now, if we remember that Mark's Gospel was probably written in Rome, and for Roman Christians, the conjecture seems a very reasonable one that the Rufus here was the Rufus of the Epistle to the Romans. If so, it would seem that the family had been gathered into the fold of the Church, and in all probability, therefore, the father with them.

Then there is another little morsel of possible evidence which may just be noticed. We find in the Acts of the Apostles, in the list of the prophets and teachers in the Church at Antioch, a Simon, who is called Niger' (that is, black, the hot African sun having tanned his countenance, perhaps), and side by side with him one Lucius of Cyrene,' from which place we know that several of the original brave preachers to the Gentiles in Antioch came. It is possible that this may be our Simon, and that he who was the last to join the band of disciples during the Master's life and learned courage at the Cross was among the first to apprehend the world-wide destination of the Gospel, and to bear it beyond the narrow bounds of his nation.

At all events, I think we may, with something like confidence, believe that his glimpse of Christ on that morning and his contact with the suffering Saviour ended in his acceptance of Him as his Christ, and in his bearing in a truer sense the Cross after Him.

And so I seek now to gather some of the lessons that seem to me to arise from this incident.

I. First, The Greatness Of Trifles.

If Simon had started from the little village where he lodged five minutes earlier or later, if he had walked a little faster or slower, if he had happened to be lodging on the other side of Jerusalem, or if the whim had taken him to go in at another gate, or if the centurion's eye had not chanced to alight on him in the crowd, or if the centurion's fancy had picked out somebody else to carry the Cross, then all his life would have been different And so it is always. You go down one turning rather than another, and your whole career is coloured thereby. You miss a train, and you escape death. Our lives are like the Cornish rocking stones, pivoted on little points. The most apparently insignificant things have a strange knack of suddenly developing unexpected consequences, and turning out to be, not small things at all, but great and decisive and fruitful.

Let us then look with ever fresh wonder on this marvellous contexture of human life, and on Him that moulds it all to His own perfect purposes. Let us bring the highest and largest principles to bear on the smallest events and circumstances, for you can never tell which of these is going to turn out a revolutionary and formative influence in your life. And if the highest Christian principle is not brought to bear upon the trifles, depend upon it, it will never be brought to bear upon the mighty things. The most part of every life is made up of trifles, and unless these are ruled by the highest motives, life, which is divided into grains like the sand, will have gone by, while we are waiting for the great events which we think worthy of being regulated by lofty principles. Take care of the pence and the pounds will take care of themselves.'

Look after the trifles, for the law of life is like that which is laid down by the Psalmist about the Kingdom of Jesus Christ: There shall be a handful of corn in the earth,' a little seed sown in an apparently ungenial place on the top of the mountains.' Ay! but this will come of it,' The fruit thereof shall shake like Lebanon,' and the great harvest of benediction or of curse, of joy or of sorrow, will come from the minute seeds that are sown in the great trifles of our daily life.

Let us learn the lesson, too, of quiet confidence in Him in whose hands the whole puzzling, overwhelming mystery lies. If a man once begins to think of how utterly incalculable the consequences of the smallest and most commonplace of his deeds may be, how they may run out into all eternity, and like divergent lines may enclose a space that becomes larger and wider the further they travel; if, I say, a man once begins to indulge in thoughts like these, it is difficult for him to keep himself calm and sane at all, unless he believes in the great loving Providence that lies above all, and shapes the vicissitude and mystery of life. We can leave all in His hands--and if we are wise we shall do so--to whom great and small are terms that have no meaning; and who looks upon men's lives, not according to the apparent magnitude of the deeds with which they are filled, but simply according to the motive from which, and the purpose towards which, these deeds were done.

II. The Blessedness And Honour Of Helping Jesus Christ.

Then, still further, take this other lesson, which lies very plainly here--the blessedness and honour of helping Jesus Christ. If we turn to the story of the Crucifixion, in John's Gospel, we find that the narratives of the three other Gospels are, in some points, supplemented by it. In reference to our Lord's bearing of the Cross, we are informed by John that when He left the judgment hall He was carrying it Himself, as was the custom with criminals under the Roman law. The heavy cross was laid on the shoulder, at the intersection of its arms and stem, one of the arms hanging down in front of the bearer's body, and the long upright trailing behind.

Apparently our Lord's physical strength, sorely tried by a night of excitement and the hearings in the High priest's palace and before Pilate, as well as by the scourging, was unequal to the task of carrying, albeit for that short passage, the heavy weight. And there is a little hint of that sort in the context. In the verse before my text we read, They led Jesus out to crucify Him,' and in the verse after, they bring,' or bear Him to the place Golgotha,' as if, when the procession began, they led Him, and before it ended they had to carry Him, His weakness having become such that He Himself could not sustain the weight of His cross or of His own enfeebled limbs. So, with some touch of pity in their rude hearts, or more likely with professional impatience of delay, and eager to get their task over, the soldiers lay hold of this stranger, press him into the service and make him carry the heavy upright, which trailed on the ground behind Jesus. And so they pass on to the place of execution.

Very reverently, and with few words, one would touch upon the physical weakness of the Master. Still, it does not do us any harm to try to realise how very marked was the collapse of His physical nature, and to remember that that collapse was not entirely owing to the pressure upon Him of the mere fact of physical death; and that it was still less a failure of His will, or like the abject cowardice of some criminals who have had to be dragged to the scaffold, and helped up its steps; but that the reason why His flesh failed was very largely because there was laid upon Him the mysterious burden of the world's sin. Christ's demeanour in the act of death, in such singular contrast to the calm heroism and strength of hundreds who have drawn all their heroism and strength from Him, suggests to us that, looking upon His sufferings, we look upon something the significance of which does not lie on the surface; and the extreme pressure of which is to be accounted for by that blessed and yet solemn truth of prophecy and Gospel alike--The Lord hath laid on Him the iniquity of us all.'

But, apart from that, which does not enter properly into my present contemplations, let us remember that though changed in form, very truly and really in substance, this blessedness and honour of helping Jesus Christ is given to us; and is demanded from us, too, if we are His disciples. He is despised and set at nought still. He is crucified afresh still. There are many men in this day who scoff at Him, mock Him, deny His claims, seek to cast Him down from His throne, rebel against His dominion. It is an easy thing to be a disciple, when all the crowd is crying Hosanna!' It is a much harder thing to be a disciple when the crowd, or even when the influential cultivated opinion of a generation, is crying Crucify Him! crucify Him!' And some of you Christian men and women have to learn the lesson that if you are to be Christians you must be Christ's companions when His back is at the wall as well as when men are exalting and honouring Him, that it is your business to confess Him when men deny Him, to stand by Him when men forsake Him, to avow Him when the avowal is likely to bring contempt upon you from some people, and thus, in a very real sense, to bear His Cross after Him. Let us go forth unto Him without the camp, bearing His reproach ;--the tail end of His Cross, which is the lightest! He has borne the heaviest end on His own shoulders; but we have to ally ourselves with that suffering and despised Christ if we are to be His disciples.

I do not dwell upon the lesson often drawn from this story, as if it taught us to take up our cross daily and follow Him.' That is another matter, and yet is closely connected with that about which I speak; but what I say is, Christ's Cross has to be carried to-day; and if we have not found out that it has, let us ask ourselves if we are Christians at all. There will be hostility, alienation, a comparative coolness, and absence of a full sense of sympathy with you, in many people, if you are a true Christian. You will come in for a share of contempt from the wise and the cultivated of this generation, as in all generations. The mud that is thrown after the Master will spatter your faces too, to some extent; and if you are walking with Him you will be, to the extent of your communion with Him, objects of the aversion with which many men regard Him. Stand to your colours. Do not be ashamed of Him in the midst of a crooked and perverse generation.

And there is yet another way in which this honour of helping the Lord is given to us. As in His weakness He needed some one to aid Him to bear His Cross, so in His glory He needs our help to carry out the purposes for which the Cross was borne. The paradox of a man's carrying the Cross of Him who carried the world's burden is repeated in another form. He needs nothing, and yet He needs us. He needs nothing, and yet He needed that ass which was tethered at' the place where two ways met,' in order to ride into Jerusalem upon it. He does not need man's help, and yet He does need it, and He asks for it. And though He bore Simon the Cyrenian's sins in His own body on the tree,' He needed Simon the Cyrenian to help Him to bear the tree, and He needs us to help Him to spread throughout the world the blessed consequences of that Cross and bitter Passion. So to us all is granted the honour, and from us all are required the sacrifice and the service, of helping the suffering Saviour.

III. The Perpetual Recompense And Record Of The Humblest Christian Work.

Another of the lessons which may very briefly be drawn from this story is that of the perpetual recompense and record of the humblest Christian work. There were different degrees of criminality, and different degrees of sympathy with Him, if I may use the word, in that crowd that stood round the Master. The criminality varied from the highest degree of violent malignity in the Scribes and Pharisees, down to the lowest point of ignorance, and therefore all but entire innocence, on the part of the Roman legionaries, who were merely the mechanical instruments of the order given, and stolidly' watched Him there,' with eyes which saw nothing.

On the other hand, there were all grades of service, and help and sympathy, from the vague emotions of the crowd who beat their breasts, and the pity of the daughters of Jerusalem, or the kindly-meant help of the soldiers, who would have moistened the parched lips, to the heroic love of the women at the Cross, whose ministry was not ended even with His life. But surely the most blessed share in that day's tragedy was reserved for Simon, whose bearing of the Cross may have been compulsory at first, but became, ere it was ended, willing service. But whatever were the degrees of recognition of Christ's character, and of sympathy with the meaning of His sufferings, yet the smallest and most transient impulse of loving gratitude that went out towards Him was rewarded then, and is rewarded for ever, by blessed results in the heart that feels it.

Besides these results, service for Christ is recompensed, as in the instance before us, by a perpetual memorial How little Simon knew that wherever in the whole world this gospel was preached, there also, this that he had done should be told for a memorial of him!' How little he understood when he went back to his rural lodging that night, that he had written his name high up on the tablet of the world's memory, to be legible for ever. Why, men have fretted their whole lives away to win what this man won, and knew nothing of--one line in the chronicle of fame.

So we may say, it shall be always, I will never forget any of their works.' We may not leave our deeds inscribed in any records that men can read. What of that, if they are written in letters of light in the Lamb's Book of Life,' to be read out by Him before His Father and the holy angels, in that last great day? We may not leave any separable traces of our services, any more than the little brook that comes down some gulley on the hillside flows separate from its sisters, with whom it has coalesced, in the bed of the great river, or in the rolling, boundless ocean. What of that so long as the work, in its consequences, shall last? Men that sow some great prairie broadcast cannot go into the harvest-field and say, I sowed the seed from which that ear came, and you the seed from which this one sprang.' But the waving abundance belongs to them all, and each may be sure that his work survives and is glorified there,--that he that soweth and he that reapeth may rejoice together.' So a perpetual remembrance is sure for the smallest Christian service.

IV. The Blessed Results Of Contact With The Suffering Christ.

The last lesson that I would draw is, let us learn from this incident the blessed results of contact with the suffering Christ. Simon the Cyrenian apparently knew nothing about Jesus Christ when the Cross was laid on his shoulders. He would be reluctant to undertake the humiliating task, and would plod along behind Him for a while, sullen and discontented, but by degrees be touched by more of sympathy, and get closer and closer to the Sufferer. And if he stood by the Cross when it was fixed, and saw all that transpired there, no wonder if, tracted thought and who he was that he to Him wholly at last, after more or less pro-search, he came to understand had helped, and to yield himself.

Yes! dear brethren, Christ's great saying,' I, if I be lifted up, will draw all men unto Me,' began to be fulfilled when He began to be lifted up. The centurion, the thief, this man Simon, by looking on the Cross, learned the Crucified.

And it is the only way by which any of us will ever learn the true mystery and miracle of Christ's great and loving Being and work. I beseech you, take your places there behind Him, near His Cross; gazing upon Him till your hearts melt, and you, too, learn that He is your Lord, and your Saviour, and your God. The Cross of Jesus Christ divides men into classes as the Last Day will. It, too, parts men--sheep' to the right hand, goats' to the left. If there was a penitent, there was an impenitent thief; if there was a convinced centurion, there were gambling soldiers; if there were hearts touched with compassion, there were mockers who took His very agonies and flung them in His face as a refutation of His claims. On the day when that Cross was reared on Calvary it began to be what it has been ever since, and is at this moment to every soul who hears the Gospel, a savour of life unto life, or of death unto death.' Contact with the suffering Christ will either bind you to His service, and fill you with His Spirit, or it will harden your hearts, and make you tenfold more selfish--that is to say, tenfold more a child of hell'--than you were before you saw and heard of that divine meekness of the suffering Christ. Look to Him, I beseech you, who bears what none can help Him to carry, the burden of the world's sin. Let Him bear yours, and yield to Him your grateful obedience, and then take up your cross daily, and bear the light burden of self-denying service to Him who has borne the heavy load of sin for you and all mankind.

MHCC: Mar 15:1-14

They bound Christ. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. By delivering up the King, they, in effect, delivered up the kingdom of God, which was, therefore, as by their own consent, taken from them, and given to another nation. Christ gave Pilate a direct answer, but would not answer the witnesses, because the things they alleged were known to be false, even Pilate himself was convinced they were so. Pilate thought that he might appeal from the priests to the people, and that they would deliver Jesus out of the priests' hands. But they were more and more urged by the priests, and cried, Crucify him! Crucify him! Let us judge of persons and things by their merits, and the standard of God's word, and not by common report. The thought that no one ever was so shamefully treated, as the only perfectly wise, holy, and excellent Person that ever appeared on earth, leads the serious mind to strong views of man's wickedness and enmity to God. Let us more and more abhor the evil dispositions which marked the conduct of these persecutors.

MHCC: Mar 15:15-21

Christ met death in its greatest terror. It was the death of the vilest malefactors. Thus the cross and the shame are put together. God having been dishonoured by the sin of man, Christ made satisfaction by submitting to the greatest disgrace human nature could be loaded with. It was a cursed death; thus it was branded by the Jewish law, Deu 21:23. The Roman soldiers mocked our Lord Jesus as a King; thus in the high priest's hall the servants had mocked him as a Prophet and Saviour. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ? He wore the crown of thorns which we deserved, that we might wear the crown of glory which he merited. We were by sin liable to everlasting shame and contempt; to deliver us, our Lord Jesus submitted to shame and contempt. He was led forth with the workers of iniquity, though he did no sin. The sufferings of the meek and holy Redeemer, are ever a source of instruction to the believer, of which, in his best hours, he cannot be weary. Did Jesus thus suffer, and shall I, a vile sinner, fret or repine? Shall I indulge anger, or utter reproaches and threats because of troubles and injuries?

MHCC: Mar 15:22-32

The place where our Lord Jesus was crucified, was called the place of a scull; it was the common place of execution; for he was in all respects numbered with the transgressors. Whenever we look unto Christ crucified, we must remember what was written over his head; he is a King, and we must give up ourselves to be his subjects, as Israelites indeed. They crucified two thieves with him, and him in the midst; they thereby intended him great dishonour. But it was foretold that he should be numbered with the transgressors, because he was made sin for us. Even those who passed by railed at him. They told him to come down from the cross, and they would believe; but they did not believe, though he gave them a more convincing sign when he came up from the grave. With what earnestness will the man who firmly believes the truth, as made known by the sufferings of Christ, seek for salvation! With what gratitude will he receive the dawning hope of forgiveness and eternal life, as purchased for him by the sufferings and death of the Son of God! and with what godly sorrow will he mourn over the sins which crucified the Lord of glory!

MHCC: Mar 15:33-41

There was a thick darkness over the land, from noon until three in the afternoon. The Jews were doing their utmost to extinguish the Sun of Righteousness. The darkness signified the cloud which the human soul of Christ was under, when he was making it an offering for sin. He did not complain that his disciples forsook him, but that his Father forsook him. In this especially he was made sin for us. When Paul was to be offered as a sacrifice for the service saints, he could joy and rejoice, Phi 2:17; but it is another thing to be offered as a sacrifice for the sin of sinners. At the same instant that Jesus died, the veil of the temple was rent from the top to the bottom. This spake terror to the unbelieving Jews, and was a sign of the destruction of their church and nation. It speaks comfort to all believing Christians, for it signified the laying open a new and living way into the holiest by the blood of Jesus. The confidence with which Christ had openly addressed God as his Father, and committed his soul into his hands, seems greatly to have affected the centurion. Right views of Christ crucified will reconcile the believer to the thought of death; he longs to behold, love, and praise, as he ought, that Saviour who was wounded and pierced to save him from the wrath to come.

MHCC: Mar 15:42-47

We are here attending the burial of our Lord Jesus. Oh that we may by grace be planted in the likeness of it! Joseph of Arimathea was one who waited for the kingdom of God. Those who hope for a share in its privileges, must own Christ's cause, when it seems to be crushed. This man God raised up for his service. There was a special providence, that Pilate should be so strict in his inquiry, that there might be no pretence to say Jesus was alive. Pilate gave Joseph leave to take down the body, and do what he pleased with it. Some of the women beheld where Jesus was laid, that they might come after the sabbath to anoint the dead body, because they had not time to do it before. Special notice was taken of Christ's sepulchre, because he was to rise again. And he will not forsake those who trust in him, and call upon him. Death, deprived of its sting, will soon end the believer's sorrows, as it ended those of the Saviour.

Matthew Henry: Mar 15:1-14

Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?

II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Psa 118:27. Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.

III. The examining of him by Pilate upon interrogatories (Mar 15:2); " Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?"- "Yea,"saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect."He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.

IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (Mar 15:3), and witness against him, Mar 15:4. Many of the Old Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Eze 22:26; Hos 5:1; Hos 6:9; Mic 3:11; Zep 3:4; Mal 1:6; Mal 2:8. The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam 4:13. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, Mar 15:3. When Pilate urged him to clear himself, and was desirous he should (Mar 15:4), yet still he stood mute (Mar 15:5), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer (Mar 15:2), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.

V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to grace the solemnity with the release of one prisoner. The people expected and demanded that he should do as he had ever done to them (Mar 15:8); it was not an ill usage, but they would have it kept up. Now Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, Mar 15:10. It was easy to see, comparing the eagerness of the prosecutors with the slenderness of the proofs, that it was not his guilt, but his goodness, not any thing mischievous or scandalous, but something meritorious and glorious, that they were provoked at. And therefore, hearing how much he was the darling of the crowd, he thought that he might safely appeal from the priests to the people, and that they would be proud of rescuing him out of the priests' hands; and he proposed an expedient for their doing it without danger of an uproar; let them demand him to be released, and Pilate will be ready to do it, and stop the mouths of the priests with this - that the people insisted upon his release. There was indeed another prisoner, one Barabbas, that had an interest, and would have some votes; but he questioned not but Jesus would out-poll him.

VI. The unanimous outrageous clamours of the people have Christ put to death, and particularly to have him crucified. It was a great surprise to Pilate, when he found the people so much under the influence of the priests, that they all agreed to desire that Barabbas might be released, Mar 15:11. Pilate opposed it all he could; " What will ye that I shall do to him whom ye call the King of the Jews? Would not ye then have him released too?"Mar 15:12. No, say they, Crucify him. The priests having put that in their mouths, the insist upon it; when Pilate objected, Why, what evil has he done? (a very material question in such a case), they did not pretend to answer it, but cried out more exceedingly, as they were more and more instigated and irritated by the priests, Crucify him, crucify him. Now the priests, who were very busy dispersing themselves and their creatures among the mob, to keep up the cry, promised themselves that it would influence Pilate two ways to condemn him. 1. It might incline him to believe Christ guilty, when there was so general an out-cry against him. "Surely,"might Pilate think, "he must needs be a bad man, whom all the world is weary of."He would now conclude that he had been misinformed, when he was told what an interest he had in the people, and that the matter was not so. But the priest had hurried on the prosecution with so much expedition, that we may suppose that they who were Christ's friends, and would have opposed this cry, were at the other end of the town, and knew nothing of the matter. Note, It has been the common artifice of Satan, to put Christ and his religion into an ill name, and so to run them down. When once this sect, as they called it, comes to be every where spoken against, though without cause, then that is looked upon as cause enough to condemn it. But let us judge of persons and things by their merits, and the standard of God's word, and not prejudge by common fame and the cry of the country. 2. It might induce him to condemn Christ, to please the people, and indeed for fear of displeasing them. Though he was not so weak as to be governed by their opinion, to believe him guilty, yet he was so wicked as to be swayed by their outrage, to condemn him, though he believed him innocent; induced thereunto by reasons of state, and the wisdom of the world. Our Lord Jesus dying as a sacrifice for the sins of many, he fell a sacrifice to the rage of many.

Matthew Henry: Mar 15:15-21

Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, Mar 15:15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Luk 23:16), could by degrees persuade himself to crucify him.

Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb 9:22. The blood is the life (Gen 9:4); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul (Lev 17:11), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium - A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law (Deu 21:23); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, 2Sa 21:6. Haman and his sons were hanged, Est 7:10; Est 9:13. We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution fRom. but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree.

II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, 1Pe 3:4. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thorns which we had deserved, that we might wear the crown of glory which he merited. Let us be taught by these thorns, as Gideon taught the men of Succoth, to hate sin, and be uneasy under it, and to be in love with Jesus Christ, who is here a lily among thorns. If we be at any time afflicted with a thorn in the flesh, let it be our comfort, that our high priest is touched with the feelings of our infirmities, having himself known what thorns in the flesh meant. 3. Are kings attended with the acclamations of their subjects, O king, live for ever? That also is mimicked; they saluted him with " Hail, King of the Jews; such a prince, and such a people, even good enough for one another."4. Kings have sceptres put into their hand, marks of dominion, as the crown is of dignity; to imitate this, they put a reed in his right hand. Those that despise the authority of Jesus Christ, as not to be observed and obeyed, who regard not either the precepts of his word, or the threatenings of his wrath, do, in effect, put a reed in his hand; nay, and, as these here, smite him on the head with it, such is the indignity they do him. 5. Subjects, when they swear allegiance, were wont to kiss their sovereign; and this they offered to do, but, instead of that, spit upon him. 6. Kings used to be addressed upon the knee; and this also they brought into the jest, they bowed the knee, and worshipped him; this they did in scorn, to make themselves and one another laugh. We were by sin become liable to everlasting shame and contempt, to deliver us from which, our Lord Jesus submitted to this shame and contempt for us. He was thus mocked, not in his own clothes, but in another's, to signify that he suffered not for his own sin; the crime was ours, the shame his. Those who pretend subjection to Christ, but at the same time give themselves up to the service of the world and the flesh, do, in effect, the same that they did, who bowed the knee to him in mockery, and abused him with, Hail, king of the Jews, when they said, We have no king but Caesar. Those that bow the knee to Christ, but do not bow the soul, that draw nigh to him with their mouths, and honour him with their lips, but their hearts are far from him, put the same affront upon him that these here did.

III. The soldiers, at the hour appointed, led him away from Pilate's judgment-hall to the place of execution (Mar 15:20), as a sheep to the slaughter; he was led forth with the workers of iniquity, though he did no sin. But lest his death, under the load of his cross, which he was to carry, should prevent the further cruelties they intended, they compelled one Simon of Cyrene to carry his cross for him. He passed by, coming out of the country or out of the fields, not thinking of any such matter. Note, We must not think it strange, if crosses come upon us suddenly, and we be surprised by them. The cross was a very troublesome unwieldy load: but he that carried it a few minutes, had the honour to have his name upon the record in the book of God, though otherwise an obscure person; so that, wherever this gospel is preached; so that, wherever this gospel is preached, there shall this be told for a memorial to him: in like manner, though no affliction, no cross, for the present, be joyous, but grievous, yet afterward it yields a crown of glory to them that are exercised thereby.

Matthew Henry: Mar 15:22-32

We have here the crucifixion of our Lord Jesus.

I. The place where he was crucified; it was called Golgotha - the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur âpiis - Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh - The Lord will provide, expecting that so it would be seen in the mount of the Lord.

II. The time when he was crucified; it was the third hour, Mar 15:25. He was brought before Pilate about the sixth hour (Joh 19:14), according to the Roman way of reckoning, which John uses, with which ours at this day agrees, that is at six o'clock in the morning; and then, at the third hour, according to the Jews' way of reckoning, that is, about nine of the clock in the morning, or soon after, they nailed him to the cross. Dr. Lightfoot thinks the third hour is here mentioned, to intimate an aggravation of the wickedness of the priests, they were here prosecuting Christ to the death, though it was after the third hour, when they ought to have been attending the service of the temple, and offering the peace-offerings; it being the first day of the feast of unleavened bread, when there was to be a holy convocation. At that very time, when they should have been, according to the duty of their place, presiding in the public devotions, were they here venting their malice against the Lord Jesus; yet these were the men that seemed so zealous for the temple, and condemned Christ for speaking against it. Note, There are many who pretend to be for the church, who yet care not how seldom they go to church.

III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.

1. It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.

2. The garments of those that were crucified, being, as with us, the executioners' fee, the soldiers cast lots upon his garments (Mar 15:24), threw dice (as our soldiers do upon a drum-head), for them: so making themselves merry with his misery, and sitting at their sport while he was hanging in pain.

3. They set up a superscription over his head, by which they intended to reproach him, but really did him both justice and honour, The king of the Jews, Mar 15:26. Here was no crime alleged, but his sovereignty owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, Joh 11:51. Christ crucified is king of his church, his spiritual Israel; and even then when he hung on the cross, he was like a king, conquering his and his people's enemies, and triumphing over them, Col 2:15. Now he was writing his laws in his own blood, and preparing his favours for his subjects. Whenever we look unto Christ crucified, we must remember the inscription over his head, that he is a king, and we must give up ourselves to be his subjects, as Israelites indeed.

4. They crucified two thieves with him, one on his right hand, the other on his left, and him in the midst as the worst of the three (Mar 15:27); so great a degree of dishonour did they hereby intend him. And, no doubt, it gave him disturbance too. Some that have been imprisoned in the common gaols, for the testimony of Jesus, have complained of the company of cursing, swearing prisoners, more than any other of the grievances of their prison. Now, in the midst of such our Lord Jesus was crucified; while he lived he had, and there was occasion, associated with sinners, to do them good; and now when he died, he was for the same purpose joined with them, for he came into the world, and went out of it, to save sinners, even the chief. But this evangelist takes particular notice of the fulfilling of the scriptures in it, Mar 15:28. In that famous prediction of Christ's sufferings (Isa 53:12), it was foretold that he should be numbered with the transgressors, because he was made sin for us.

5. The spectators, that is, the generality of them, instead of condoling with him in his misery, added to it by insulting over him. Surely never was such an instance of barbarous inhumanity toward the vilest malefactor: but thus the devil showed the utmost rage against him, and thus he submitted to the greatest dishonours that could be done him.

(1.) Even they that passed by, that were no way concerned, railed on him, Mar 15:29. If their hearts were so hardened, that their compassions were not moved with such a spectacle, yet they should have thought it enough to have their curiosity gratified; but that will not serve: as if they were not only divested of all humanity, but were devils in human shape, they taunted him, and expressed themselves with the utmost detestation of him, and indignation at him, and shot thick at him their arrows, even bitter words. The chief priests, no doubt, put these sarcasms into their mouths, Thou that destroyest the temple, and buildest it in three days, now, if thou canst, save thyself, and come down from the cross. They triumph as if now that they had got him to the cross, there were no danger of his destroying the temple; whereas the temple of which he spoke, he was now destroying, and did within three days build it up; and the temple of which they spoke, he did by men, that were his sword and his hand, destroy not many years after. When secure sinners think the danger is over, it is then most ready to seize them: the day of the Lord comes as a thief upon those that deny his coming, and say, Where is the promise of it? much more upon those that defy his coming, and say, Let him make speed, and hasten his work.

(2.) Even the chief priests, who, being taken from among men and ordained for men, should have compassion even on those that are out of the way, should be tender of those that are suffering and dying (Heb 5:1, Heb 5:2), yet they poured vinegar instead of oil into his wounds, they talked to the grief of him whom God had smitten (Psa 69:26), they mocked him, they said, He saved others, healed and helped them, but now it appears that it was not by his own power, for himself he cannot save. They challenged him to come down from the cross, if he could, Mar 15:32. Let them but see that, and they would believe; whereas they would not believe, when he gave them a more convincing sign than that, when he came up from the grave. These chief priests, one would think, might now have found themselves other work to do: if they would not go to do their duty in the temple, yet they might have been employed in an office not foreign to their profession; though they would not offer any counsel or comfort to the Lord Jesus, yet they might have given some help to the thieves in their dying moments (the monks and priests in Popish countries are very officious about criminals broken upon the wheel, a death much like that of the cross); but they do not think that their business.

(3.) Even they that were crucified with him, reviled him (Mar 15:32); one of them did, so wretchedly was his heart hardened even in the depth of misery, and at the door of eternity.

Matthew Henry: Mar 15:33-41

Here we have an account of Christ's dying, how his enemies abused him, and God honoured him at his death.

I. There was a thick darkness over the whole land (some think over the whole earth), for three hours, from noon till three of the clock. Now the scripture was fulfilled (Amo 8:9), I will cause the sun to go down at noon, and I will darken the earth in the clear day; and Jer 15:9, Her sun is gone down while it is yet day. The Jews have often demanded of Christ a sign from heaven; and now they had one, but such a one as signified the blinding of their eyes. It was a sign of the darkness that was come, and coming, upon the Jewish church and nation. They were doing their utmost to extinguish the Sun of righteousness, which was now setting, and the rising again of which they would never own; and what then might be expected among them but a worse than Egyptian darkness? This intimated to them, that the things which belonged to their peace, were now hid from their eyes, and that the day of the Lord was at hand, which should be to them a day of darkness and gloominess, Joe 2:1, Joe 2:2. It was the power of darkness that they were now under, the works of darkness that they were now doing; and such as this should their doom justly be, who loved darkness rather than light.

II. Toward the close of this darkness, our Lord Jesus, in the agony of his soul, cried out, My God, my God, why hast thou forsaken me? Mar 15:34. The darkness signified the present cloud which the human soul of Christ was under, when he was making it an offering for sin. Mr. Fox, in his Acts and Monuments (vol. 3, p. 160), tells of one Dr. Hunter, a martyr in queen Mary's time, who, being fastened to the stake, to be burnt, put up this short prayer, Son of God, shine upon me; and immediately the sun in the firmament shone out of the dark cloud, so full in his face, that he was forced to look another way, which was very comfortable to him. But our Lord Jesus, on the contrary, was denied the light of the sun, when he was in his sufferings, to signifying the withdrawing of the light of God's countenance. And this he complained of more than any thing; he did not complain of his disciples' forsaking him, but of his Father's, 1. Because this wounded his spirit; and that is a thing hard to bear (Pro 18:14); brought the waters into his soul, Psa 69:1-3. 2. Because in this especially he was made sin for us; our iniquities had deserved indignation and wrath upon the soul (Rom 2:8), and therefore, Christ, being made a sacrifice, underwent as much of it as he was capable of; and it could not but bear hard indeed upon him who had lain in the bosom of the Father from eternity, and was always his light. These symptoms of divine wrath, which Christ was under in his sufferings, were like that fire from heaven which had been sent sometimes, in extraordinary cases, to consume the sacrifices (as Lev 9:24; 2Ch 7:1; 1Ki 18:38); and it was always a token of God's acceptance. The fire that should have fallen upon the sinner, if God had not been pacified, fell upon the sacrifice, as a token that he was so; therefore it now fell upon Christ, and extorted him from this loud and bitter cry. When Paul was to be offered as a sacrifice for the service of saints, he could joy and rejoice (Phi 2:17); but it is another thing to be offered as a sacrifice for the sin of sinners. Now, at the sixth hour, and so to the ninth, the sun was darkened by an extraordinary eclipse; and if it be true, as some astronomers compute, that in the evening of this day on which Christ died there was an eclipse of the moon, that was natural and expected, in which seven digits of the moon were darkened, and it continued from five o'clock till seven, it is remarkable, and yet further significant of the darkness of the time that then was. When the sun shall be darkened, the moon also shall not give her light.

III. Christ's prayer was bantered by them that stood by (Mar 15:35, Mar 15:36); because he cried, Eli, Eli, or (as Mark has it, according to the Syriac dialect) Eloi, Eloi, they said, He calls for Elias, though they knew very well what he said, and what it signified, My God, My God. Thus did they represent him as praying to saints, either because he had abandoned God, or God had abandoned him; and hereby they would make him more and more odious to the people. One of them filled a sponge with vinegar, and reached it up to him upon a reed; "Let him cool his mouth with that, it is a drink good enough for him,"Mar 15:36. This was intended for a further affront and abuse to him; and whoever it was that checked him who did it, did but add to the reproach; " Let him alone; he has called for Elias: let us see whether Elias will come take him down; and if not, we may conclude that he also hath abandoned him."

IV. Christ did again cry with a loud voice, and so gave up the ghost, Mar 15:37. He was now commending his soul into his Father's hand; and though God is not moved with any bodily exercise, yet this loud voice signified the great strength and ardency of affection wherewith he did it; to teach us, in every thing wherein we have to do with God, to put forth our utmost vigour, and to perform all the duties of religion, particularly that of self-resignation, with our whole heart and whole soul; and then, though speech fails, that we cannot cry with a loud voice, as Christ did, yet if God be the strength of the heart, that will not fail. Christ was really and truly dead, for he gave up the ghost; his human soul departed to the world of spirits, and left his body a breathless clod of clay.

V. Just at that instant that Christ died upon mount Calvary, the veil of the temple was rent in twain from the top to the bottom, Mar 15:38. This bespoke a great deal, 1. Of the terror of the unbelieving Jews; for it was a presage of the utter destruction of their church and nation, which followed not long after; it was like the cutting asunder of the staff of beauty (for this veil was exceedingly splendid and glorious, Exo 26:31), and that was done at the same time when they gave for his price thirty pieces of silver (Zec 11:10, Zec 11:12), to break the covenant which he had made with that people. Now it was time to cry, Ichabod, The glory is departed from Israel. Some think that the story which Josephus relates, of the temple door opening of its own accord, with that voice, Let us depart hence, some years before the destruction of Jerusalem, is the same with this; but that is not probable: however, this had the same signification, according to that (Hos 5:14), I will tear, and go away. 2. It bespeaks a great deal of comfort to all believing Christians, for it signifies the consecrating and laying open to us of a new and living way into the holiest by the blood of Jesus.

VI. The centurion who commanded the detachment which had the oversight of the execution was convinced, and confessed that this Jesus was the Son of God, Mar 15:39. One thing that satisfied him, was, that he so cried out, and gave up the ghost: that one who was ready to give up the ghost, should be able to cry out so, was very surprising. Of all the sad spectacles of this kind he never observed the like; and that one who had strength to cry so loud, should yet immediately give up the ghost, this also made him wonder; and he said, to the honour of Christ, and the shame of those that abused him, Truly this man was the Son of God. But what reason had he to say so? I answer, 1. He had reason to say that he suffered unjustly, and had a great deal of wrong done him. Note, He suffered for saying that he was the Son of God; and it was true, he did say so, so that if he suffered unjustly, as it was plain by all the circumstances of his suffering that he did, then what he said was true, and he was indeed the Son of God. 2. He had reason to say that he was a favourite of heaven, and one for whom the almighty power was particularly engaged, seeing how Heaven did him honour at his death, and frowned upon his persecutors. "Surely,"thinks he, "this must be some divine person, highly beloved of God."This he expresses by such words as denote his eternal generation as God, and his special designation to the office of Mediator, though he meant not so. Our Lord Jesus, even in the depth of his sufferings and humiliation, was the Son of God, and was declared to be so with power.

VII. There were some of his friends, the good women especially, that attended him (Mar 15:40, Mar 15:41); There were women looking on afar off: the men durst not be seen at all, the mob was so very outrageous; Currenti cede furori - Give way to the raging torrent, they thought, was good counsel now. The women durst not come near, but stood at a distance, overwhelmed with grief. Some of these women are here named. Mary Magdalene was one; she had been his patient, and owed all her comfort to his power and goodness, which rescued her out of the possession of seven devils, in gratitude for which she thought she could never do enough for him. Mary also was there, the mother of James the little, Jacobus parvus , so the word is; probably, he was so called because he was, like Zaccheus, little of stature. This Mary was the wife of Cleophas or Alpheus, sister to the virgin Mary. These women had followed Christ from Galilee, though they were not required to attend the feast, as the males were; but it is probably that they came, in expectation that his temporal kingdom would now shortly be set up, and big with hopes of preferment for themselves, and their relations under him. It is plain that the mother of Zebedee's children was so (Mat 20:21); and now to see him upon a cross, whom they thought to have seen upon a throne, could not but be a great disappointment to them. Note, Those that follow Christ, in expectation of great things in this world by him, and by the profession of his religion, may probably live to see themselves sadly disappointed.

Matthew Henry: Mar 15:42-47

We are here attending the funeral of our Lord Jesus, a solemn, mournful funeral. O that we may by grace be planted in the likeness of it! Observe,

I. How the body of Christ was begged. It was, as the dead bodies of malefactors are, at the disposal of the government. Those that hurried him to the cross, designed that he should make his grave with the wicked; but God designed he should make it with the rich (Isa 53:9), and so he did. We are here told,

1. When the body of Christ was begged, in order to its being buried, and why such haste was made with the funeral; The even was come, and it was the preparation, that is, the day before the sabbath, Mar 15:42. The Jews were more strict in the observation of the sabbath than of any other feast; and therefore, though this day was itself a feast-day, yet they observed it more religiously as the eve of the sabbath; when they prepared their houses and tables for the splendid and joyful solemnizing of the sabbath day. Note, The day before the sabbath should be a day of preparation for the sabbath, not of our houses and tables, but of our hearts, which, as much as possible, should be freed from the cares and business of the world, and fixed, and put in frame for the service and enjoyment of God. Such work is to be done, and such advantages are to be gained on the sabbath day, that it is requisite we should get ready for it a day before; nay, the whole week should be divided between the improvement of the foregoing sabbath and the preparation for the following sabbath.

2. Who was it that begged the body, and took care for the decent interment of it; it was Joseph of Arimathea, who is here called an honourable counsellor (Mar 15:43), a person of character and distinction, and in an office of public trust; some think in the state, and that he was one of Pilate's privy council; his post rather seems to have been in the church, he was one of the great Sanhedrim of the Jews, or one of the high priest's council. He was euschēmōn bouleutēs - a counsellor that conducted himself in his place as did become him. Those are truly honourable, and those only, in place of power and trust, who make conscience of their duty, and whose deportment is agreeable to their preferment. But here is a more shining character put upon him; he was one that waited for the kingdom of God, the kingdom of grace on earth, and of glory in heaven, the kingdom of the Messiah. Note, Those who wait for the kingdom of God, and hope for an interest in the privileges of it, must show it by their forwardness to own Christ's cause and interest, even then when it seems to be crushed and run down. Observe, Even among the honourable counsellors there were some, there was one at least, that waited for the kingdom of God, whose faith will condemn the unbelief of all the rest. This man God raised up for this necessary service, when none of Christ's disciples could, or durst, undertake it, having neither purse, nor interest, nor courage, for it. Joseph went in boldly to Pilate; though he knew how much it would affront the chief priests, who had loaded him with so much reproach, to see any honour done him, yet he put on courage; perhaps at first he was a little afraid, but tolmēsas - taking heart on it, he determined to show this respect to the remains of the Lord Jesus, let the worst come to the worst.

3. What a surprise it was to Pilate, to hear that he was dead (Pilate, perhaps, expecting that he would have saved himself, and come down from the cross), especially that he was already dead, that one who seemed to have more than ordinary vigour, should so soon yield to death. Every circumstance of Christ's dying was marvellous; for from first to last his name was called Wonderful. Pilate doubted (so some understand it) whether he was yet dead or no, fearing lest he should be imposed upon, and the body should be taken down alive, and recovered, whereas the sentence was, as with us, to hang till the body be dead. He therefore called the centurion, his own officer, and asked him whether he had been any while dead (Mar 15:44), whether it was so long since they perceived any sign of life in him, any breath or motion, that they might conclude he was dead past recall. The centurion could assure him of this, for he had particularly observed how he gave up the ghost, Mar 15:39. There was a special providence in it, that Pilate should be so strict in examining this, that there might be no pretence to say that he was buried alive, and so to take away the truth of his resurrection; and so fully was this determined, that the objection was never started. Thus the truth of Christ gains confirmation, sometimes, even from its enemies.

II. How the body of Christ was buried. Pilate gave Joseph leave to take down the body, and do what he pleased with it. It was a wonder the chief priests were not too quick for him, and had not first begged the body of Pilate, to expose it and drag it about the streets, but that remainder of their wrath did God restrain, and gave that invaluable prize to Joseph, who knew how to value it; and the hearts of the priests were so influenced, that they did not oppose it. Sit divus, modo non sit vivus - We care not for his being adored, provided he be not revived.

1. Joseph bought fine linen to wrap the body in, though in such a case old linen that had been worn might have been thought sufficient. In paying respects to Christ it becomes us to be generous, and to serve him with the best that can be got, not with that which can be got at the best hand.

2. He took down the body, mangled and macerated as it was, and wrapt it in the linen as a treasure of great worth. Our Lord Jesus hath commanded himself to be delivered to us sacramentally in the ordinance of the Lord's supper, which we should receive in such a manner as may best express our love to him who loved us and died for us.

3. He laid it in a sepulchre of his own, in a private place. We sometimes find it spoken of in the story of the kings of Judah, as a slur upon the memory of the wicked kings, that they were not buried in the sepulchres of the kings; our Lord Jesus, though he did no evil but much good, and to him was given the throne of his father David, yet was buried in the graves of the common people, for it was not in this world, but in the other, that his rest was glorious. The sepulchre belonged to Joseph. Abraham when he had no other possession in the land of Canaan, yet had a burying-place, but Christ had not so much as that. This sepulchre was hewn out of a rock, for Christ died to make the grave a refuge and shelter to the saints, and being hewn out of a rock, it is a strong refuge. O that thou wouldest hide me in the grave! Christ himself is a hiding place to his people, that is, as the shadow of a great rock.

4. He rolled a stone to the door of the sepulchre, for so the manner of the Jews was to bury. When Daniel was put into the lion's den, a stone was laid to the mouth of it to keep him in, as here to the door of Christ's sepulchre, but neither of them could keep off the angels' visits to the prisoners.

5. Some of the good women attended the funeral, and beheld where he was laid, that they might come after the sabbath to anoint the dead body, because they had not time to do it now. When Moses, the mediator and lawgiver of the Jewish church, was buried, care was taken that no man should know of his sepulchre (Deu 34:6), because the respect of the people towards his person were to die with him; but when our great Mediator and Lawgiver was buried, special notice was taken of his sepulchre, because he was to rise again: and the care taken of his body, bespeaks the care which he himself will take concerning his body the church. Even when it seems to be a dead body, and as a valley full of dry bones, it shall be preserved in order to a resurrection; as shall also the dead bodies of the saints, with whose dust there is a covenant in force which shall not be forgotten. Our mediations on Christ's burial should lead us to think of our own, and should help to make the grave familiar to us, and so to render that bed easy which we must shortly make in the darkness. Frequent thoughts of it would not only take off the dread and terror of it, but quicken us, since the graves are always ready for us, to get ready for the graves, Job 17:1.

Barclay: Mar 15:1-5

As soon as it was light, the Sanhedrin met to confirm the conclusions they had arrived at during their meeting in the night. They themselves had no power to carry out the death penalty. That had to be imposed by the Roman governor and carried out by the Roman authorities.

It is from Luke that we learn how deep and determined the bitter malice of the Jews was. As we have seen, the charge at which they had arrived was one of blasphemy, of insulting God. But that was not the charge on which they brought Jesus before Pilate. They knew well that Pilate would have had nothing to do with what he would have considered a Jewish religious argument. When they brought Jesus to him they charged him with perverting the people, forbidding them to give tribute to Caesar and calling himself a king (Luk 23:1-2). They had to evolve a political charge or Pilate would not have listened. They knew the charge was a lie--and so did Pilate.

Pilate asked Jesus, "Are you the King of the Jews?" Jesus gave him a strange answer. he said, "It is you who say so." Jesus did not say yes or no. What he did say was, "I may have claimed to be the King of the Jews, but you know very well that the interpretation that my accusers are putting on that claim is not my interpretation. I am no political revolutionary. My kingdom is a kingdom of love." Pirate knew that perfectly well. Pilate went on to question Jesus more, and the Jewish authorities went on to multiply their charges--and Jesus remained completely silent.

There is a time when silence is more eloquent than words, for silence can say things that words can never say.

(i) There is the silence of wondering admiration. It is a compliment for any performance or oration to be greeted with thunderous applause, but it is a still greater compliment for it to be greeted with a hushed silence which knows that applause would be out of place. It is a compliment to be praised or thanked in words, but it is a still greater compliment to receive a look of the eyes which plainly says there are no words to be found.

(ii) There is the silence of contempt. It is possible to greet someone's statements or arguments or excuses with a silence which shows they are not worth answering. Instead of answering someone's protestations the listener may turn on his heel and contemptuously leave them be.

(iii) There is the silence of fear. A man may remain silent for no other reason than that he is afraid to speak. The cowardice of his soul may stop him saying the things he knows he ought to say. Fear may gag him into a shameful silence.

(iv) There is the silence of the heart that is hurt. When a person has been really wounded he does not break into protests and recriminations and angry words. The deepest sorrow is a dumb sorrow, which is past anger and past rebuke and past anything that speech can say, and which can only silently look its grief.

(v) There is the silence of tragedy, and that is silent because there is nothing to be said. That was why Jesus was silent. He knew there could be no bridge between himself and the Jewish leaders. He knew that there was nothing in Pilate to which he could ultimately appeal. He knew that the lines of communication were broken. The hatred of the Jews was an iron curtain which no words could penetrate. The cowardice of Pilate in face of the mob was a barrier no words could pierce. It is a terrible thing when a man's heart is such that even Jesus knows it is hopeless to speak. God save us from that!

Barclay: Mar 15:6-15

Of Barabbas we know nothing other than what we read in the gospel story. He was not a thief, he was a brigand. He was no petty pilferer but a bandit, and there must have been a rough audacity about him that appealed to the crowd. Perhaps we may guess what he was. Palestine was filled with insurrections. It was an inflammable land. In particular there was one group of Jews called the Sicarii (4607), which means the dagger-bearers, who were violent, fanatical nationalists. They were pledged to murder and assassination. They carried their daggers beneath their cloaks and used them as they could. It is very likely that Barabbas was a man like that, and, thug though he was, he was a brave man, a patriot according to his lights, and it is understandable that he was popular with the mob.

People have always felt it a mystery that less than a week after the crowd were shouting a welcome when Jesus rode into Jerusalem, they were now shrieking for his crucifixion. There is no real mystery. The reason is quite simply that this was a different crowd. Think of the arrest. It was deliberately secret. True, the disciples fled and must have spread the news, but they could not have known that the Sanhedrin was going to violate its own laws and carry out a travesty of a trial by night. There can have been very few of Jesus' supporters in that crowd.

Who then were there? Think again. The crowd knew that there was this custom whereby a prisoner was released at the Passover time. It may well be that this was a crowd which had assembled with the deliberate intention of demanding the release of Barabbas. They were in fact a mob of Barabbas' supporters. When they saw the possibility that Jesus might be released and not Barabbas they went mad. To the chief priests this was a heaven-sent opportunity. Circumstances had played into their hands. They fanned the popular clamour for Barabbas and found it easy, for it was the release of Barabbas that that crowd had come to claim. It was not that the crowd was fickle. It was that it was a different crowd.

Nonetheless, they had a choice to make. Confronted with Jesus and Barabbas, they chose Barabbas.

(i) They chose lawlessness instead of law. They chose the law-breaker instead of Jesus. One of the New Testament words for sin is anomia (458), which means lawlessness. In the human heart there is a streak which resents law, which desires to do as it likes, which wants to smash the confining barriers and kick over the traces and refuse all discipline. There is something of that in every man. Kipling makes the old soldier say in Mandalay:

"Ship me somewheres east of Suez, where the best is like the

worst,

Where there aren't no Ten Commandments an' a man can raise a

thirst."

There are times when most of us wish there were no Ten Commandments. The mob was the representative of men when it chose lawlessness instead of law.

(ii) They chose war instead of peace. they chose the man of blood instead of the Prince of Peace. In almost three thousand years of history there have been less than one hundred and thirty years where there has not been a war raging somewhere. Men in their incredible folly have persisted in trying to settle things by war which settles nothing. The mob were doing what men have so often done when they chose the warrior and rejected the man of peace.

(iii) They chose hatred and violence instead of love. Barabbas and Jesus stood for two different ways. Barabbas stood for the heart of hate, the stab of the dagger, the violence of bitterness. Jesus stood for the way of love. As so often has happened, hate reigned supreme in the hearts of men, and love was rejected. Men insisted on taking their own way to conquest, and refused to see that the only true conquest was the conquest of love.

There can be hidden tragedy in a word. "When he had scourged him" is one word in the Greek. The Roman scourge was a terrible thing. The criminal was bent and bound in such a way that his back was exposed. The scourge was a long leathern thong, studded here and there with sharpened pieces of lead and bits of bone. It literally tore a man's back to ribbons. Sometimes it tore a man's eye out. Some men died under it. Some men emerged from the ordeal raving mad. Few retained consciousness through it. That is what they inflicted on Jesus.

Barclay: Mar 15:16-20

The Roman ritual of condemnation was fixed. The judge said Illum duci ad crucem placet), "The sentence is that this man should be taken to a cross." Then he turned to the guard and said, I, miles, expedi crucem, "Go, soldier, and prepare the cross." It was when the cross was being prepared that Jesus was in the hands of the soldiers. The Praetorium was the residence of the governor, his headquarters, and the soldiers involved would be the headquarters cohort of the guard. We would do well to remember that Jesus had already undergone the agony of scourging before this horse-play of the soldiers began.

It may well be that of all that happened to him this hurt Jesus least. The actions of the Jews had been venomous with hatred. The consent of Pilate had been a cowardly evasion of responsibility. There was cruelty in the action of the soldiers but no malice. To them Jesus was only another man for a cross, and they carried out their barrack-room pantomime of royalty and worship, not with any malice, but as a coarse jest.

It was the beginning of much mockery to come. Always the Christian was liable to be regarded as a jest. Scribbled on the walls of Pompeii, whose walls are still chalked with coarse jests to-day, there is a picture of a Christian kneeling before an ass and below it is scrawled the words, "Anaximenes worships his God." If ever people make a jest of our Christianity, it will help to remember that they did it to Jesus in a way that is worse than anything likely to happen to us.

Barclay: Mar 15:21-28

The routine of crucifixion did not alter. When the cross was prepared the criminal had himself to carry it to the place of execution. He was placed in the middle of a hollow square of four soldiers. In front marched a soldier carrying a board stating the crime of which the prisoner was guilty. The board was afterwards affixed to the cross. They took not the shortest but the longest way to the place of execution. They followed every possible street and lane so that as many as possible should see and take warning. When they reached the place of crucifixion, the cross was laid flat on the ground. The prisoner was stretched upon it and his hands nailed to it. The feet were not nailed but only loosely bound. Between the prisoner's legs projected a ledge of wood called the saddle, to take his weight when the cross was raised upright--otherwise the nails would have torn through the flesh of the hands. The cross was then lifted upright and set in its socket--and the criminal was left to die. The cross was not tall. It was shaped like the letter T, and had no top piece at all. Sometimes prisoners hung for as long as a week, slowly dying of hunger and of thirst, suffering sometimes to the point of actual madness.

This must have been a grim day for Simon of Cyrene. Palestine was an occupied country and any man might be impressed into the Roman service for any task. The sign of impressment was a tap on the shoulder with the flat of a Roman spear. Simon was from Cyrene in Africa. No doubt he had come from that far off land for the Passover. No doubt he had scraped and saved for many years in order to come. No doubt he was gratifying the ambition of a lifetime to eat one Passover in Jerusalem. Then this happened to him.

At the moment Simon must have bitterly resented it. He must have hated the Romans, and hated this criminal whose cross he was being forced to carry. But we may legitimately speculate what happened to Simon. It may be that it was his intention when he got to Golgotha to fling the cross down on the ground and hasten as quickly as he could from the scene. But perhaps it did not turn out that way. Perhaps he lingered on because something about Jesus fascinated him.

He is described as the father of Alexander and Rufus. The people for whom the gospel was written must have been meant to recognize him by this description. It is most likely that Mark's gospel was first written for the Church at Rome. Now let us turn to Paul's letter to Rome and read Rom 16:13. "Greet Rufus, eminent in the Lord, also his mother and mine." Rufus was so choice a Christian that he was eminent in the Lord. The mother of Rufus was so dear to Paul that he could call her his own mother. Things must have happened to Simon on Golgotha.

Now turn to Act 13:1. There is a list of the men of Antioch who sent Paul and Barnabas out on that epoch-making first mission to the Gentiles. The name of one is Simeon that was called Niger. Simeon is another form of Simon. Niger was the regular name for a man of swarthy skin who came from Africa, and Cyrene is in Africa. Here it may well be that we are meeting Simon again. Maybe Simon's experience on the way to Golgotha bound his heart forever to Jesus. Maybe it made him a Christian. Maybe in the after days he was a leader in Antioch and instrumental in the first mission to the Gentiles. Maybe it was because Simon was compelled to carry the Cross of Jesus that the first mission to the Gentiles took place. That would mean that we are Christians because one day a Passover pilgrim from Cyrene, to his bitter resentment at the moment, was impressed by a nameless Roman officer to carry his cross for Jesus.

They offered Jesus drugged wine and he would not drink it. A company of pious and merciful women in Jerusalem came to every crucifixion and gave the criminals a drink of drugged wine to ease the terrible pain. They offered this to Jesus--and he refused it. When Dr. Johnson was ill with his last illness he asked his doctor to tell him honestly if he could recover. The doctor said he could not without a miracle. "Then," said Johnson, "I will take no more physic, not even opiates, for I have prayed that I may render up my soul to God unclouded." Jesus was resolved to taste death at its bitterest and to go to God with open eyes.

The soldiers diced for his clothes. We have seen how the prisoner was marched to the place of crucifixion amid the four soldiers. These soldiers had as their perquisite the clothes of the criminal. Now a Jew wore five articles of clothing--the inner robe, the outer robe, the sandals, the girdle and the turban. When the four lesser things had been assigned, that left the great outer robe. It would have been useless to cut it up, and so the soldiers gambled for it in the shadow of the Cross.

Jesus was crucified between two thieves. It was a symbol of his whole life that even at the end he companied with sinners.

Barclay: Mar 15:29-32

The Jewish leaders flung one last challenge at Jesus. "Come down from the Cross," they said, "and we will believe in you." It was precisely the wrong challenge. As General Booth said long ago, "It is because Jesus did not come down from the Cross that we believe in him." The death of Jesus was absolutely necessary and the reason was this. Jesus came to tell men of the love of God; more, he was himself the incarnate love of God. If he had refused the Cross or if in the end he had come down from the Cross, it would have meant that there was a limit to God's love, that there was something which that love was not prepared to suffer for men, that there was a line beyond which it would not go. But, Jesus went the whole way and died on the Cross and this means that there is literally no limit to God's love, that there is nothing in all the universe which that love is not prepared to suffer for men, that there is nothing, not even death on a cross, which it will refuse to bear for men.

When we look at the Cross, Jesus is saying to us, "God loves you like that, with a love that is limitless, a love that will bear every suffering earth has to offer."

Barclay: Mar 15:33-41

Here comes the last scene of all, a scene so terrible that the sky was unnaturally darkened and it seemed that even nature could not bear to look upon what was happening. Let us look at the various people in this scene.

(i) There was Jesus. Two things Jesus said.

(a) He uttered the terrible cry, "My God! My God! Why have you abandoned me?" There is a mystery behind that cry which we cannot penetrate. Maybe it was like this. Jesus had taken this life of ours upon him. He had done our work and faced our temptations and borne our trials. He had suffered all that life could bring. He had known the failure of friends, the hatred of foes, the malice of enemies. He had known the most searing pain that life could offer. Up to this moment Jesus had gone through every experience of life except one--he had never known the consequence of sin. Now if there is one thing sin does, it separates us from God. It puts between us and God a barrier like an unscalable wall. That was the one human experience through which Jesus had never passed, because he was without sin.

It may be that at this moment that experience came upon him--not because he had sinned, but because in order to be identified completely with our humanity he had to go through it. In this terrible, grim, bleak moment Jesus really and truly identified himself with the sin of man. Here we have the divine paradox--Jesus knew what it was to be a sinner. And this experience must have been doubly agonizing for Jesus, because he had never known what it was to be separated by this barrier from God.

That is why he can understand our situation so well. That is why we need never fear to go to him when sin cuts us off from God. Because he has gone through it, he can help others who are going through it. There is no depth of human experience which Christ has not plumbed.

(b) There was the great shout. Both Matthew (Mat 27:50) and Luke (Luk 23:46) tell of it. John does not mention the shout but he tells us that Jesus died having said, "It is finished." (Joh 19:30.) In the original that would be one word; and that one word was the great shout. "Finished!" Jesus died with the cry of triumph on his lips, his task accomplished, his work completed, his victory won. After the terrible dark there came the light again, and he went home to God a victor triumphant.

(ii) There was the bystander who wished to see if Elijah would come. He had a kind of morbid curiosity in the face of the Cross. The whole terrible scene did not move him to awe or reverence or even pity. He wanted to experiment while Jesus died.

(iii) There was the centurion. A hard-bitten Roman soldier, he was the equivalent of a regimental sergeant-major. He had fought in many a campaign and he had seen many a man die. But he had never seen a man die like this and he was sure that Jesus was the Son of God. If Jesus had lived on and taught and healed he might have attracted many, but it is the Cross which speaks straight to the hearts of men.

(iv) There were the women in the distance. They were bewildered, heart-broken, drenched in sorrow--but they were there. They loved so much that they could not leave him. Love clings to Christ even when the intellect cannot understand. It is only love which can give us a hold on Christ that even the most bewildering experiences can not break.

There is one other thing to note. "The curtain of the temple was torn in two, from top to bottom." This was the curtain which shut off the Holy of Holies, into which no man might go. Symbolically that tells us two things.

(a) The way to God was now wide open. Into the Holy of Holies only the High Priest could go, and he only once a year on the day of Atonement. But now, the curtain was torn and the way to God was wide open to every man.

(b) Within the Holy of Holies dwelt the very essence of God. Now with the death of Jesus the curtain which hid God was torn and men could see him face to face. No longer was God hidden. No longer need men guess and grope. Men could look at Jesus and say, "That is what God is like. God loves me like that."

Barclay: Mar 15:42-47

Jesus died at three o'clock on the Friday afternoon and the next day was the Sabbath. We have already seen that the new day started at 6 p.m. Therefore when Jesus died, it was already the time of preparation for the Sabbath, and there was very little time to waste, for after 6 p.m. the Sabbath law would operate and no work could be done.

Joseph of Arimathaea acted quickly. It frequently happened that the bodies of criminals were never buried at all, but were simply taken down and left for the vultures and the scavenging wild dogs to deal with. In fact it has been suggested that Golgotha may have been called the place of a skull because it was littered with skulls from previous crucifixions. Joseph went to Pilate. It often happened that criminals hung for days on their crosses before they died, and Pilate was amazed that Jesus was dead only six hours after he had been crucified. But when he had checked the facts with the centurion, he gave the body to Joseph.

Joseph is a curious study.

(i) It may well be that it is from Joseph that all the information came about the trial before the Sanhedrin. Certainly none of the disciples was there. The information must have come from some member of the Sanhedrin, and it is probable that Joseph was the one. If that is so he had a very real share in the writing of the gospel story.

(ii) There is a certain tragedy about Joseph. He was a member of the Sanhedrin and yet we have no hint that he spoke one word in Jesus' favour or intervened in any way on his behalf. Joseph is the man who gave Jesus a tomb when he was dead but was silent when he was alive. It is one of the commonest tragedies of life that we keep our wreaths for people's graves and our praises until they are dead. It would the infinitely better to give them some of these flowers and some of these words of gratitude when they are still alive.

(iii) But we cannot blame Joseph overmuch, for he was another of those people for whom the Cross did what not even the life of Jesus could do. When he had seen Jesus alive, he had felt his attraction but had gone no further. But when he saw Jesus die--and he must have been present at the crucifixion--his heart was broken in love. First the centurion, then Joseph--it is an amazing thing how soon Jesus' words came true that when he was lifted up from the earth he would draw all men to himself. (Joh 12:32.)

Constable: Mar 14:1--15:47

VII. The Servant's passion ministry chs. 14--15

This section of Mark's Gospel records the climaxes of many themes that the writer had introduced. Mark chose to concentrate on the passion or sufferings of Jesus rather than simply to give a record of all the events of the last week of Jesus' life. Out of Mark's 661 verses, 242 (37%) deal with the last week, from the Triumphal Entry through the Resurrection, and 128 concern Jesus' passion and resurrection.³²⁸ Over half the events Mark recorded in the last week (53%) deal with Jesus' sufferings and triumph, the two major themes in the last three chapters

Constable: Mar 14:53--16:1

B. The Servant's endurance of suffering 14:53-15:47

Jesus' sufferings until now had been anticipatory. Now He began to experience pain resulting from His trials and crucifixion. As the faithful Servant of the Lord who came to do His Father's will, His sufferings continued to increase.

Jesus underwent two trials, a religious one before the Jewish leaders and a civil one before the Roman authorities. This was necessary because under Roman sovereignty the Sanhedrin did not have the authority to crucify. The Sanhedrin wanted Jesus to suffer crucifixion (John 18:31). Each trial had three parts.

Jesus' Religious Trial
Before Annas	John 18:12-14, 19-24
Before Caiaphas	Matt. 26:57-68; Mark 14:53-65; Luke 22:54, 63-65
Before the Sanhedrin	Matt. 27:1; Mark 15:1; Luke 22:66-71
Jesus' Civil Trial
Before Pilate	Matt. 27:2, 11-14; Mark 15:1-5; Luke 23:1-5; John 18:28-38
Before Herod Antipas	Luke 23:6-12
Before Pilate	Matt. 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39-19:16

Constable: Mar 14:53--15:2

1. Jesus' Jewish trial 14:53-15:1

Mark omitted reference to Jesus' preliminary hearing before Annas (John 18:12-14, 19-24).

Constable: Mar 15:1

The verdict of the Sanhedrin 15:1 (cf. Matt. 27:1-2; Luke 22:66-71)

Matthew and Mark described this meeting as though it was separate from the earlier one (14:53-65). They probably did so to bring the reader back from the courtyard to the upper room in Caiaphas' house. Yet the decision seems to have been a separate one from the conviction for blasphemy. The Roman authorities would not have prosecuted Jesus as a blasphemer. Consequently the Sanhedrin, evidently now at full strength or close to it, decided to charge Jesus with treason against the Roman government. This verse does not explain that decision, but Pilate's examination of Jesus that follows shows that was the charge the Sanhedrin had made against Him.

"Jesus, who is, indeed, king of the Jews in a deeply spiritual sense, has refused to lead a political uprising. Yet now, condemned for blasphemy by the Jews because of his spiritual claims, he is accused by them also before Pilate by [sic] being precisely what he had disappointed the crowds for failing to be--a political insurgent."³⁷⁰

Mark did not explain who Pilate was, as Matthew did, evidently because his Roman readers knew about Pilate. When Pilate visited Jerusalem from his provincial capital of Caesarea, he normally stayed in Herod's palace on the northwest corner of the city or in the Fortress of Antonia just northwest of the temple.³⁷¹ It was apparently to one of these places that the guards led Jesus in the early morning hours of Friday, the fifteenth of Nisan (April 3).³⁷²

"As Friday morning arrives and the death of Jesus approaches, Mark will slow time from days to hours. Such slowing of time is yet another way of calling attention to the pivotal importance of Jesus' death."³⁷³

The Sanhedrin involved the Romans in Jesus' trial because the Romans did not allow the Jews to execute anyone without their permission, though the Sanhedrin could pass a death sentence. The Jews probably bound Jesus to make Him look like a dangerous criminal. He would not have tried to escape.

Constable: Mar 15:2-20

2. Jesus' Roman trial 15:2-20

During the Jewish trial Jesus had affirmed His messiahship and the Sanhedrin had condemned Him for blasphemy. During His Roman trial He affirmed His kingship and Pilate condemned Him for treason. The Roman trial, like the Jewish trial, had three stages: an interrogation before Pilate, an attempted interrogation before Herod, and an arraignment and sentencing before Pilate.³⁷⁴

Constable: Mar 15:2-5

Jesus' first appearance before Pilate 15:2-5 (cf. Matt. 27:11-14; Luke 23:1-5; John 18:28-38)

15:2 Pilate had absolute authority over Jesus' fate under Roman law. Customarily trials such as this one took place in public.³⁷⁵ First, the plaintiffs or accusers made their charges against the defendant. Then the prosecutor, in this case Pilate, examined the defendant who could speak in his own defense, and he heard the testimony of any witnesses. Next, the prosecutor consulted with his legal advisers and finally pronounced his verdict. The execution of the sentence followed immediately.³⁷⁶

Pilate's question shows that the Jews had charged Jesus with claiming to be a king. Claiming to be a king was tantamount to treason against Caesar and was a capital offense. Jesus admitted that He was the King of the Jews, but He implied that He was a different kind of king than Pilate thought (cf. Matt. 27:2). John wrote that Pilate discussed the nature of Jesus' kingship with Him further and concluded that Jesus was not guilty (John 18:34-38).

15:3-5 The chief priests, speaking for the Sanhedrin, brought many other charges against Jesus some of which Luke mentioned (cf. Luke 23:2). Jesus' failure to defend Himself against so many accusations amazed Pilate (cf. Isa. 53:7).

Ironically Pilate himself declared who Jesus was with his inscription over His cross: the king of the Jews (v. 28). Jesus did not need to tell Pilate who he was. Pilate was going to give Him His proper title anyway. This is another indication of Jesus' authority in the political realm.³⁷⁷

Mark used a double negative in the Greek text (ouketi ouden) to describe Jesus' absolute silence.³⁷⁸ Mark recorded Jesus replying only briefly to Caiaphas (14:62) and to Pilate. This is consistent with Mark's emphasis on Jesus as the Servant of the Lord.

Only Luke recorded that Pilate now sent Jesus to Herod Antipas, who was also in Jerusalem for the feast, since Jesus was a Galilean and Herod ruled over Galilee (Luke 23:6-12). Herod then sent Jesus back to Pilate.

Constable: Mar 15:6-15

Jesus' second appearance before Pilate 15:6-15 (cf. Matt. 27:15-26; Luke 23:13-25; John 18:39-19:16)

Mark's brief account of Jesus' arraignment and sentencing concentrates on Pilate's offer to release Jesus or Barabbas.

15:6 Evidently this custom served to improve relations between the Roman ruler and his subjects. Dictatorial governments such as Rome sometimes imprison popular rebel leaders. The Roman governor of Egypt practiced a similar custom.³⁷⁹

"Amnesties at festival times are known in many parts of the world and in various periods."³⁸⁰

15:7 This verse and the next provide more background information. Barabbas was one of these popular freedom fighters whom the Romans had imprisoned for participating in an uprising against Rome. Perhaps he was a Zealot since that party wanted to overthrow Roman sovereignty in Palestine violently. He had also committed robbery probably as part of his insurrection (John 18:40). Mark's use of the definite article before his name implies that his original readers had heard of Barabbas.

15:8 Evidently a large crowd of Jews had come to request the customary amnesty from Pilate. There is no indication in the text that they had come because they knew of Jesus' arrest or because they wanted to observe the outcome of His trial. They appear to have been there for reasons unrelated to Jesus.³⁸¹

15:9-10 Pilate responded to this crowd's request by asking if they wanted him to release Jesus, whom he contemptuously called "the King of the Jews" (cf. v. 2). He recognized the chief priests' motives in arresting Jesus as being self-seeking rather than loyalty to Rome. He hoped to frustrate the chief priests by getting the people to request the release of someone Pilate viewed as innocent. He could thereby retain real criminals such as Barabbas. Matthew wrote that Pilate gave the people the choice of Jesus or Barabbas (Matt. 27:17). He evidently believed that Jesus had the greater popular following and would be the choice of the people.

15:11 Many of the people in the crowd were residents of Jerusalem and many were pilgrims from far away. The chief priests were able to persuade them to ask for Barabbas' release. The people may have accepted the advice of their leaders because Barabbas had already tried to lead a rebellion, but Jesus had only hinted at an overthrow. Moreover it would have been very unusual for the crowd to side with Pilate and oppose their leaders.

15:12-14 The people's choice left Pilate with a problem. What would he do with innocent Jesus? Pilate's wife had just warned him to have nothing to do with that innocent man (Matt. 27:19). He put the question to the crowd. The religious leaders probably started the chant calling for Jesus' crucifixion, but it quickly spread through the crowd. The mob ignored Pilate's request for reasonable reconsideration and continued chanting.

15:15 Pilate had had problems in his relations with the Jewish people that he governed (cf. Luke 13:1-2). He saw the present situation as an opportunity to gain popular support. This overrode his sense of justice and his wife's warning.

Evidently Pilate flogged Jesus in the presence of the crowd hoping that that punishment would satisfy them. John recorded that after the flogging Pilate tried again to persuade the people against crucifixion (John 19:1-7). Flogging was not a necessary preparation for crucifixion.³⁸² Probably two soldiers stripped Jesus and tied His hands above him to a post. Then they beat Him with a leather whip containing pieces of leather with pieces of bone and or metal embedded in them. Victims of Roman floggings seldom survived.³⁸³

"The heavy whip is brought down with full force again and again across Jesus' shoulders, back and legs. At first the heavy thongs cut through the skin only. Then, as the blows continue, they cut deeper into the subcutaneous tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles. . . . Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue."³⁸⁴

Mark's use of the phrase "delivered Him over" (NASB) or "handed Him over" (NIV) may be an allusion to Isaiah 53:6 and 12 where the same expression occurs in the Septuagint translation. This reminder of Jesus' position as the Suffering Servant is the emphasis in Mark's account of this aspect of His trial.

Constable: Mar 15:16-20

The Roman soldiers' mockery of Jesus 15:16-20 (cf. Matt. 27:27-31; John 19:16-17a)

15:16 Praetorium is a Latin loan word that describes a Roman governor's official residence (cf. Matt. 27:27; John 18:28, 33; 19:9; Acts 23:35). The Roman soldiers escorted Jesus to the courtyard (Gr. aule, cf. vv. 54, 66) of the palace. This could have been either the Antonia Fortress or Herod's palace, but it was probably the Antonia Fortress. There a group of soldiers assembled around Jesus, probably those who were nearby and available. A cohort consisted of 600 men.

15:17-19 The reddish purple robe and the crown of thorns mocked Jesus' claim to be the Jews' king. The Greek word porphyran elsewhere describes colors from bright red to deep blue.³⁸⁵

"With this crown' the soldiers unwittingly pictured God's curse on sinful humanity being thrust on Jesus (cf. Gen. 3:17-18)."³⁸⁶

Mark did not mention the staff that they placed in Jesus' hand as a mock scepter (Matt. 27:29). "Hail, King of the Jews" is a parody of "Hail, Caesar." Their repeated beatings, spitting, kneeling as if in worship, and bowing as before a great person intensified Jesus' sufferings.

15:20 Normally the Romans forced criminals condemned to crucifixion to walk naked to their place of execution and flogged them along the way.³⁸⁷ Evidently the soldiers concluded that Jesus would not live through such treatment in view of the abuse that He had already suffered. Therefore they put His own garments back on Him.

"Irony is a dominant feature of Mark's story. Verbal irony occurs when a speaker self-consciously says one thing but means the opposite."³⁸⁸

Mark's original readers faced subjection to similar mockery and abuse from pagan authorities. This pericope would have been an encouragement to them to remain faithful to Jesus. Jesus allowed other people to treat Him as a servant because this was a part of His obedience to God (cf. 1 Pet. 5:6-7).

Constable: Mar 15:21-47

3. Jesus' crucifixion, death, and burial 15:21-47

Jesus' sufferings continued to increase as He drew closer to the Cross.

Constable: Mar 15:21-32

The crucifixion of Jesus 15:21-32 (cf. Matt. 27:32-44; Luke 23:26-43; John 19:17b-27)

15:21 Probably only Mark mentioned Simon's sons because the Christians in Rome knew them or knew of them (cf. Rom. 16:13). Evidently Simon became a believer in Jesus. Mark mentioned very few people by name other than the Twelve. Simon was evidently a North African Jew who had come to Jerusalem for the Passover season. Since there was a large population of Jews in Cyrene it is probable that Simon was racially a Semite rather than a Negro.³⁸⁹ Simon had to do literally what all followers of Jesus must do figuratively, namely bear His cross (cf. 8:34; Luke 23:26).

15:22-23 "Golgotha" is a loose transliteration of the Aramaic word for "skull." Evidently the place resembled a skull or had some association with a skull or skulls. An ancient tradition that Jerome referred to identified the place as the one where Adam's skull lay.³⁹⁰ The myrrh was not a narcotic to deaden Jesus' pain but a bitter substance that made the wine undrinkable. The soldiers mocked Jesus by offering Him something refreshing but which would have tasted bitter (cf. Matt. 27:34). This is another indication of the fact that the soldiers were treating Jesus as no more than a slave.

15:24 Mark probably described Jesus' actual crucifixion simply because his Roman readers would have been only too familiar with its horrors. Yet for modern readers some explanation is helpful. Davis described it as follows.

"Simon is ordered to place the patibulum [crosspiece] on the ground and Jesus is quickly thrown backwards with His shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square, wrought-iron nail through the wrist and deep into the wood. Quickly, he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flexion and movement. The patibulum is then lifted in place at the top of the stipes [the vertical beam]. . . .

"The left foot is pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees moderately flexed. The Victim is now crucified. As He slowly sags down with more weight on the nails in the wrists, excruciating, fiery pain shoots along the fingers and up the arms to explode in the brain--the nails in the wrists are putting pressure on the median nerves. As He pushes Himself upward to avoid this stretching torment, He places His full weight on the nail through His feet. Again there is the searing agony of the nail tearing through the nerves between the metatarsal bones of the feet.

"At this point, another phenomenon occurs. As the arms fatigue, great waves of cramps sweep over the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push Himself upward. . . . Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order to get even one small breath. Finally carbon dioxide builds up in the lungs and in the blood stream and the cramps partially subside. Spasmodically He is able to push himself upward to exhale and bring in the life-giving oxygen. . . .

"Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from His lacerated back as He moves up and down against the rough timber. Then another agony begins. A deep crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart. . . .

"It is now almost over--the loss of tissue fluids has reached a critical level--the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues--the tortured lungs are making a frantic effort to gasp in small gulps of air. . . .

"The body of Jesus is now in extremis, and He can feel the chill of death creeping through His tissues. . . .

"His mission of atonement has been completed. Finally He can allow His body to die."³⁹¹

Mark's quotation of Psalm 22:18, the psalm that predicted more detail of Messiah's sufferings in death than any other passage, contrasted the soldiers callused actions with Jesus' agony.

15:25 This time reference is unique to Mark's Gospel. The third hour was 9:00 a.m. John located Jesus' trial before Pilate at "about" the sixth hour (John 19:14). This would have been noon. Consequently we should probably understand Mark's reference as being to the approximate beginning of Jesus' crucifixion rather than the precise time when the soldiers nailed Him to the cross.³⁹²

15:26 Typically Mark recorded only the essence of the charge that Pilate wrote and had displayed over Jesus' head on the cross.

15:27-28 Jesus' position between the two insurrectionists, perhaps cohorts of Barabbas, portrayed Him as the chief offender. The soldiers probably put Jesus in this position as a further insult to the Jews as well as to Jesus.

Most ancient manuscripts of Mark's Gospel omit verse 28. Many textual experts consider it an interpolation from Luke 22:37. Mark rarely pointed out the fulfillment of Old Testament prophecies.³⁹³

15:29-30 Evidently Jesus' predictions about destroying and raising the temple were well known (cf. 14:58-60). Unbelieving Jews seem to have focused on those statements as proof that Jesus could not be their Messiah. They viewed the temple with extreme veneration.

"The jest was the harder to endure since it appealed to a consciousness of power held back only by the self-restraint of a sacrificed will."³⁹⁴

This public abuse heaped further suffering on the Suffering Servant. The Greek word Mark used to describe their abuse was eblasphemoun meaning "they were blaspheming." Earlier the high priest had charged Jesus with blasphemy of which He was innocent (14:64). Now the people did blaspheme God. Their comments fulfilled Psalm 22:7 and Lamentations 2:15.

15:31-32 The chief priests and scribes also blasphemed by mocking Jesus and claiming that He could not save Himself. Their abuse must have wounded Jesus grievously since they were Israel's leaders. Their title for Jesus, "King of Israel," focused on the apparent irony of Jesus being the leader not only of the Jews but of their nation. They were the leaders of the nation, not Jesus. The fact that Jesus was apparently helpless on the cross was the supreme irony from their viewpoint. Their Messiah of all people needed to be in control. This was the climax of the religious leaders' opposition to Jesus (cf. 3:6; 11:18; 12:12; 14:1, 64; 15:1, 11-13).

"Situational irony occurs when there is a discrepancy between what a character naively expects to happen and what actually happens, or between what a character blindly thinks to be the case and what the real situation is. . . .

"In situational irony the speaker is confident that what he or she says or expects is true, but is unaware that the real situation is, in fact, the opposite. The characters in the story are blind victims of the irony of the situation, while the reader sees the ironic contrast between what the speaker says and the way things really are."³⁹⁵

The rebels crucified with Jesus joined the others who were ridiculing Him. Rejection, abuse, and derision assailed Jesus from the highest to the lowest in society.

The total humiliation of Jesus that this pericope records presents Him as the completely submissive Servant of the Lord even to the point of dying on a cross. What an example He is for all whom God has called to be His servants!

Constable: Mar 15:33-41

The death of Jesus 15:33-41 (cf. Matt. 27:45-56; Luke 23:44-49; John 19:28-30)

Mark's account of Jesus' death included five climactic events: the darkness, two of Jesus' cries, the tearing of the temple veil, and the Roman centurion's confession. All of these events happened during the last three of the six hours of Jesus' crucifixion.

"For the first three of Jesus' six hours on the cross he suffered in daylight at the hands of humans (15:21-32). In the darkness of the second three hours He suffered at the hands of God."³⁹⁶

15:33 All three synoptic evangelists recorded the supernatural darkness that covered all of Judah from 12:00 noon to 3:00 p.m. None of them explained it. They all evidently viewed it as a sign of God's judgment on Jesus (cf. Isa. 5:25-30; 9:9-10; Joel 2:31; 3:14-15; Amos 8:9-10; Mic. 3:5-7; Zeph. 1:14-15). The Father withdrew the light of His presence from His Son during the hours when Jesus bore the guilt of the world's sins (Isa. 53:5-6; 2 Cor. 5:21). Perhaps darkness covered the whole land of Israel because it also symbolized God's judgment on Israel for rejecting His Son.³⁹⁷

15:34 This cry came at the ninth hour, namely 3:00 p.m. Jesus' cry expressed what the darkness visualized. These are the only words that Jesus spoke on the cross that Mark recorded. Jesus cried out loudly, not weakly with His last available energy. His great agony of soul was responsible for this cry. Mark recorded Jesus' words in Aramaic. Probably Jesus spoke in Aramaic in view of the crowd's reaction (cf. Matt. 27:46-47).

"The depths of the saying are too deep to be plumbed, but the least inadequate interpretations are those which find in it a sense of desolation in which Jesus felt the horror of sin so deeply that for a time the closeness of His communion with the Father was obscured."³⁹⁸

Jesus quoted Psalm 22:1. That is why He expressed His agony of separation as a question. Jesus was not asking God for an answer. As Jesus used this verse, it expressed an affirmation of His relationship to God as His Father and an acknowledgment that the Father had abandoned Him. God abandoned Jesus in the judicial sense that He focused His wrath on the Son (cf. 14:36). Jesus bore God's curse and His judgment for sin (cf. Deut. 21:22-23; 2 Cor. 5:21; Gal. 3:13). God, who cannot look on sin (Hab. 1:13), turned His back, so to speak, on Jesus who bore that sin in His own body on the cross. Jesus experienced separation from God when He took the place of sinners (10:45; Rom. 5:8; 1 Pet. 2:24; 3:18).

Even though the physical sufferings that Jesus experienced were great, the spiritual agony that He underwent as the Lamb of God taking away the sins of the world was infinitely greater. We need to remember this when we meditate on Jesus' death, for example at the Lord's Supper.

15:35-36 Elijah had delivered several people in distress during his ministry. It is difficult to know if the bystanders did what they did because they sincerely misunderstood Jesus or if they were cruelly twisting His words to persecute Him further. In either case they did wound Him deeper. Perhaps one of the soldiers gave Jesus the sour wine (Gr. oxos) to prolong His life so the onlookers could see if Elijah would come and help Jesus.³⁹⁹ In Mark's account the soldier spoke (v. 36) and in Matthew's the people did (Matt. 27:49). Both evangelists were undoubtedly accurate.

15:37 Jesus' loud cry indicates that this was not the last gasp of an exhausted man. Jesus' cry was a shout of victory. He announced, "It is finished!" (John 19:30). Then He dismissed His spirit (Matt. 27:50; John 19:30). Normally it took as long as two or three days for crucified people to die.⁴⁰⁰ Jesus' relatively short period of suffering on the cross amazed Pilate (v. 44).

"His comparatively early death was not due to His physical sufferings alone, and it is a mistake to center major attention on the physical agonies of our Lord."⁴⁰¹

15:38 All the synoptic writers also recorded this symbolic act. They did not explain it, but the writer of the Epistle to the Hebrews did (Heb. 6:19-20; 9:1-14; 10:19-22). It represented God's opening a way into His presence by the death of His Son. The veil was probably the one that separated the most holy place from the holy place. Probably priests who became believers in Jesus reported the event (cf. Acts 6:7). Priests would have been preparing the evening sacrifices in the temple when this event occurred near 3:00 p.m.

15:39 The centurion (Gr. kentyrion, a transliteration of the Latin centurio that only Mark used) was the soldier in charge of Jesus' crucifixion (cf. v. 44).⁴⁰² He spoke more truly than he probably knew. He evidently meant that Jesus was a righteous man (Luke 23:47). Still his words spoken as he stood directly in front of Jesus as He died were literally true. His statement constitutes the climax of Mark's demonstration that Jesus was God's divine Son (cf. 1:1; 8:29-30). The torn veil was a Jewish testimony to Jesus' identity, and the centurion's confession was a Gentile testimony to the same thing. Taken together they provide a double witness that Jesus was the Son of God.

15:40-41 Matthew referred to the same three women, and Luke mentioned them generally.⁴⁰³ They, like the soldiers, also witnessed Jesus' death. Their loving example contrasts with the enemies of Jesus who ridiculed Him. However verse 41 is unique to Mark. It should be a special encouragement to all female disciples. Many women followed Jesus and served Him throughout His ministry. John mentioned that he was present at the crucifixion (John 19:26-27), but none of the other male disciples appear to have been there. Women can serve Jesus as disciples as well as men. Their roles may be somewhat different from their male counterparts' now as they were then, but their ministry is just as important. Mark's introduction of these three women prepares for their roles as witnesses of Jesus' burial (v. 47) and resurrection (16:1-8).

Some Women Who Observed the Crucifixion
Matthew 27:56	Mark 15:40	John 19:25
Mary Magdalene	Mary Magdalene	Mary Magdalene
		Jesus' mother (Mary)
Mary the mother of James and Joseph =	Mary the mother of James the less and Joses =	Mary the wife of Clopas
Mother of Zebedee's sons =	Salome =	Jesus' mother's sister

Constable: Mar 15:42-47

The burial of Jesus 15:42-47 (cf. Matt. 27:57-66; Luke 23:50-56; John 19:31-42)

The burial of Jesus was an important part of the preaching of the early church (cf. 1 Cor. 15:3-4). It forms a connection between Jesus' death and His resurrection. More important it demonstrated the reality of Jesus' death.

15:42 By evening Mark meant late afternoon. Friday was the day the Jews prepared for their Sabbath observance that began with sundown on Friday. Mark took special pains to explain this for his Gentile readers.

15:43 The shortness of time evidently spurred Joseph into action (cf. Deut. 21:23). The location of Arimathea is questionable, but it may have stood about 20 miles northwest of Jerusalem. Joseph was a prominent member of the Sanhedrin. Mark's description of him as one who was waiting for the kingdom of God presents him as a devout Jew. He had become a believer in Jesus (John 19:38). Mark's original readers were citizens of Caesar's kingdom, but they were also waiting for the kingdom of God. Mark stressed the courage that Joseph mustered to make his request. Joseph's bold action would have inspired Mark's readers to take a stand for Jesus too. Joseph had to gather up his courage since he faced much opposition on the council. Likewise Mark's Roman readers would have had to summon their courage to side with Jesus against powerful officials who opposed Him.

15:44-45 It was unusual that a crucified person died so quickly. Pilate verified Jesus' death. Mark noted that a Roman centurion confirmed Jesus' death to prove to his Roman readers that Jesus really had died. Perhaps some Romans who had observed crucifixions would have had trouble believing that Jesus was dead since they knew of crucified criminals who had lingered for days.

It was also unusual to give the corpse of a person condemned for treason to anyone but a near relative.⁴⁰⁴ Consequently Pilate's willingness to give Jesus' body to Joseph shows that he really did not believe that Jesus was guilty of treason (cf. vv. 14-15). This is the only place in the New Testament where someone referred to Jesus' dead body as a corpse (Gr. ptoma). Mark's use of the word further stressed the reality of Jesus' death.⁴⁰⁵

15:46 Nicodemus assisted Joseph with these tasks (cf. John 19:39), and perhaps other people, such as their servants, helped them. Mark's simple description stressed the wrapping of Jesus' body in the linen sheet (Gr. sindon). Perhaps this also indicated a real burial to his original readers.

15:47 The writer mentioned the presence of these two women at the tomb during Jesus' burial to prepare for his statement that they were present to witness the empty tomb (16:1, 5). They had seen Jesus die (v. 40), and now they saw Him buried. There was no question that they went to the right tomb on Sunday morning since they had been there Friday afternoon. Again Mark guarded against any wrong conclusion that the disciples were mistaken about Jesus' resurrection.

The Servant of the Lord had paid the ultimate price for the sins of humankind, His own life. Mark's narrative stressed Jesus' exemplary service and the reality of His death.

College: Mar 15:1-47

MARK 15

L. JESUS' TRIAL BEFORE PILATE (15:1-15)

¹ Very early in the morning, the chief priests, with the elders, the teachers of the law and the whole Sanhedrin, reached a decision. They bound Jesus, led him away and handed him over to Pilate.

²" Are you the king of the Jews?" asked Pilate.

" Yes, it is as you say," Jesus replied.

³ The chief priests accused him of many things. ⁴ So again Pilate asked him," Aren't you going to answer? See how many things they are accusing you of."

⁵ But Jesus still made no reply, and Pilate was amazed.

⁶ Now it was the custom at the Feast to release a prisoner whom the people requested. ⁷ A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising. ⁸ The crowd came up and asked Pilate to do for them what he usually did.

⁹" Do you want me to release to you the king of the Jews?" asked Pilate, ¹⁰ knowing it was out of envy that the chief priests had handed Jesus over to him. ¹¹ But the chief priests stirred up the crowd to have Pilate release Barabbas instead.

¹²" What shall I do, then, with the one you call the king of the Jews?" Pilate asked them.

¹³" Crucify him!" they shouted.

¹⁴" Why? What crime has he committed?" asked Pilate.

But they shouted all the louder," Crucify him!"

¹⁵ Wanting to satisfy the crowd, Pilate released Barabbas to them. He had Jesus flogged, and handed him over to be crucified.

According to John 18:31 the Sanhedrin turned to Pilate because they could not legally carry out the death sentence. This subject has been discussed extensively in the twentieth century. Brown provides a useful summary of the debate and evidence. He concludes that there were some types of criminal cases in which the Roman authorities would have permitted the Sanhedrin to execute a criminal, but that these were clearly restricted and did not include a case like that of Jesus. In most cases, including that of Jesus, they needed the judgment of the Roman governor.

The local Roman governor for the province of Judea was Pontius Pilate. His official title was " prefect," an office he held from A.D. 26-36. He administered the province from Caesarea, but frequently went to Jerusalem, especially during Jewish festivals. In both Caesarea and Jerusalem his residence was called the " praetorium," the name for the residence of any such governor. There is continuing debate over whether his praetorium in Jerusalem was the Fortress Antonia near the temple (the traditional location that begins the Via Delorosa, the " path of sorrow" Jesus took to Golgotha) or the Herodian Palace at the western edge of the city.

The trial before Pilate has several parallels to the Sanhedrin trial. The high priest and Pilate both ask Jesus two questions, which are parallel to each other, although the order is reversed. Both ask a direct question about his identity (" Are you the Christ/king of the Jews?" ) and a question about why he refused to respond to the accusations made against him. Both trials lead to a death sentence followed by mockery that includes spitting and beating.

1. It is a debatable point whether this verse describes the conclusion of the night meeting of the Sanhedrin or a reassembling for final considerations. In either case, they bound Jesus and led him to the praetorium to appear before Pilate. The proceedings took place in a public area outside Pilate's residence. The statement that they " handed over" Jesus to Pilate is part of a string of occurrences of the Greek word paradivdwmi (paradidômi), some of which are translated " betrayed" and some " handed over." Judas handed over or betrayed Jesus to the Jewish authorities (14:11, 18, 21, 41). The Sanhedrin handed him over to Pilate (15:1). Pilate handed him over to be crucified (15:15). The first two parts of this string fulfill the words of 10:33: " the Son of Man will be betrayed (paradidômi) to the chief priests and teachers of the law. They will . . . hand him over (paradidômi) to the Gentiles."

2. Apparently, the Sanhedrin approached Pilate with the accusation that Jesus was a threat to Roman rule, a man who wanted to be king of the Jews. Pilate would not have been interested in the religious charge of blasphemy. But he was interested in the charge of insurrection, and asked Jesus directly if he was the king of the Jews. The NIV translation of Jesus' reply, " Yes, it is as you say," is an interpretive translation of a two word statement (suΙ levgei", su legeis ) which the NRSV more literally translates, " You say so." It is difficult to decide the connotations of this reply. The context would seem to suggest that it is a qualified affirmative (contrary to the NIV translation). Jesus affirmed that he was the king of the Jews, but not in the sense Pilate presumably had in mind.

3-5. The various accusations made by the chief priests probably supported the fundamental accusation of insurrection, as in Luke 23:2 where Jesus is accused of telling the Jews not to pay taxes to Caesar. Mark's comments about Jesus' silence in the face of these accusations (cf. 14:60-61a) and Pilate's amazement at his lack of response may be intended to recall Isa 53:7: " He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth."

6-8. It was Pilate's custom to release one prisoner of the people's choosing in connection with the Passover Feast. One possible candidate for this release was Barabbas. He was one of several men imprisoned for committing murder in a riot. The nouns which the NIV translates " insurrectionists" and " uprising" are cognate nouns (stasiasthv", stasiastçs and stavsi", stasis ) which could refer to a range of activities from general rioting to a major insurrection. Whatever level of disturbance Barabbas was involved in, there is a certain irony to keeping Jesus and releasing a man who was a genuine violent threat to the Roman authorities.

7-11. Pilate's use of the phrase " the king of the Jews" in addressing the people might suggest that he was taunting them with sarcasm. But Mark's statement that he was motivated by his understanding of the envy of the chief priests suggests that he did actually hope to release Jesus. However, the chief priests incited the crowd to ask for Barabbas. The popular assumption that this crowd represents the same people who had hailed Jesus during his triumphal entry is an assumption with no basis in the text. Thousands of people lived in Jerusalem and even more were there for the Festivals. There is no basis for the claim that the same people who loved Jesus on Sunday were clamoring for his crucifixion on Friday.

12-15. By saying " the one you call the king of the Jews," Pilate may be taunting the crowd, or simply identifying Jesus by their accusation against him. The question " What crime has he committed?" suggests he genuinely hoped to exonerate Jesus, although it would be hard to determine the level of his concern. It was not enough to keep him from releasing Barabbas and crucifying Jesus in order to satisfy the crowd.

" Flogging" (fragellwvsa", phragellôsas) often preceded crucifixions. The prisoner was stripped and bound to a post or thrown to the ground. The scourge was generally made of leather thongs, often fitted with pieces of bone or lead or with spikes. The beatings varied in severity. Josephus describes incidents in which men were flogged until their bones lay visible. Two features of Jesus' story suggest a severe beating. He seems to have had difficulty carrying his cross (15:21) and he died in less time than usual (15:44).

M. PILATE'S SOLDIERS MOCK JESUS (15:16-20)

¹⁶ The soldiers led Jesus away into the palace (that is, the Praetorium) and called together the whole company of soldiers. ¹⁷ They put a purple robe on him, then twisted together a crown of thorns and set it on him. ¹⁸ And they began to call out to him," Hail, king of the Jews!" ¹⁹ Again and again they struck him on the head with a staff and spit on him. Falling on their knees, they paid homage to him. ²⁰ And when they had mocked him, they took off the purple robe and put his own clothes on him. Then they led him out to crucify him.

This second mocking is roughly parallel to the first (14:65), but it is based on the more political concept of Jesus as a king rather than the more religious concept of Jesus as a messiah.

16. Mark probably envisions a large courtyard inside the praetorium as the scene of the mockery by the soldiers. When he says they called together the " whole company" he uses the term spei'ra ( speira ), which the NRSV translates " cohort." A cohort consisted of about 600 soldiers, so there may have been hundreds involved in this scene.

17. The purple robe and the crown are symbols of royalty. The type of crown the Gospel writers had in mind was a wreath. The word used to describe the plant used to make the wreath could refer to any of several thorn plants. In addition to mocking the wreaths worn by rulers, the thorns may have brought to mind the royal image of a diadem with the sun's rays radiating on all sides. This radiate image was used on depictions of the emperors to represent their divine nature.

18-20. Having robed and crowned Jesus as a king, the soldiers mockingly bowed before him as king of the Jews. " Hail, king of the Jews!" corresponds to the standard acclamation " Ave Caesar!" Falling on one's knees was an appropriate way to pay homage to a king. Striking Jesus on the head and spitting on him add physical abuse to the whole sorry scene. When the soldiers grew tired of their charade they removed the purple cloak. It is somewhat surprising that they put Jesus' clothes back on him. Normally the criminal would carry his cross beam naked to the place of crucifixion.

N. THE CRUCIFIXION (15:21-41)

²¹ A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. ²² They brought Jesus to the place called Golgotha (which means The Place of the Skull). ²³ Then they offered him wine mixed with myrrh, but he did not take it. ²⁴ And they crucified him. Dividing up his clothes, they cast lots to see what each would get.

²⁵ It was the third hour when they crucified him. ²⁶ The written notice of the charge against him read: THE KING OF THE JEWS. ²⁷ They crucified two robbers with him, one on his right and one on his left. ^{a 29} Those who passed by hurled insults at him, shaking their heads and saying," So! You who are going to destroy the temple and build it in three days, ³⁰ come down from the cross and save yourself!"

³¹ In the same way the chief priests and the teachers of the law mocked him among themselves." He saved others," they said," but he can't save himself! ³² Let this Christ, ^b this King of Israel, come down now from the cross, that we may see and believe." Those crucified with him also heaped insults on him.

³³ At the sixth hour darkness came over the whole land until the ninth hour. ³⁴ And at the ninth hour Jesus cried out in a loud voice," Eloi, Eloi, lama sabachthani?" - which means," My God, my God, why have you forsaken me?" ^c

³⁵ When some of those standing near heard this, they said," Listen, he's calling Elijah."

³⁶ One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink." Now leave him alone. Let's see if Elijah comes to take him down," he said.

³⁷ With a loud cry, Jesus breathed his last.

³⁸ The curtain of the temple was torn in two from top to bottom. ³⁹ And when the centurion, who stood there in front of Jesus, heard his cry and ^d saw how he died, he said, " Surely this man was the Son ^e of God!"

⁴⁰ Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. ⁴¹ In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

^a 27 Some manuscripts left, ²⁸ and the scripture was fulfilled which says, " He was counted with the lawless ones" (Isaiah 53:12) ^b 32 Or Messiah ^c 34 Psalm 22:1 ^d 39 Some manuscripts do not have heard his cry and. ^e 39 Or a son

The event portrayed in these verses is both the supreme tragedy and the supreme victory of human history. For all who were there, friend and foe, it appeared to be the end of the story of Jesus. And there could be no more tragic end. Crucifixion was bitterly painful and scandalously shameful. The tragic aspect most strongly underlined in Mark's account is the horrible shame of dying on a cross. Jesus was publicly paraded from the praetorium to Golgotha. His clothes were divided by lots by his torturers. He was mocked by the inscription " King of the Jews." He was placed between two bandits. He was insulted by those who passed by, by the religious authorities, and even by the criminals hanging beside him.

Yet throughout Mark's portrait the reader is also reminded that this event was a part of God's plan. Although these verses are devoid of explicit references to the fulfilment of Scripture and contain only one direct citation of Scripture (v. 34), they are laced with allusions to Scripture for those with ears to hear them. The alert reader is continuously reminded that this event was the fulfilment of prophecy.

21. It is highly unusual that someone else was made to carry Jesus' cross. It is often surmised that the flogging was so severe that he could not carry it. According to the usual custom what Simon carried was probably not the entire cross, but the horizontal beam. The vertical beams would be left implanted at the place of crucifixion. (When the victim had been affixed to the crossbeam, forked poles could be used to raise it with the body into place on the vertical pole.)

Simon was from Cyrene, the capital city of ancient Cyrenaica in northern Africa (in the area of Libya). He may have been a Jew (cf. Acts 2:10; 6:9 for Cyrenian Jews in Jerusalem). Simon happened by on his way into the city from the countryside and was pressed into an unpleasant task. Mark's identification of Simon through his sons Alexander and Rufus suggests that his audience knew about the sons. A plausible explanation for this is that they became Christians and thus were known to the Christian community Mark envisions in his audience.

22. The place of the crucifixion was Golgotha. It was important to both the Jews and the Romans that such places of execution be outside the city. Golgotha was probably located at the traditionally revered site of the Church of the Holy Sepulchre. There crucifixions were conducted atop a small hill. Mark provides the Semitic name Golgotha and then translates it with a Greek phrase meaning " place of the skull."

23. The Babylonian Talmud makes reference to Jewish women in Jerusalem who gave the condemned wine mixed with frankincense as a narcotic to relieve their pain. On this basis many have proposed that Mark here refers to these women and their narcotic drink. But the Babylonian Talmud was written several centuries after Jesus' death, Mark refers to myrrh rather than frankincense, and Mark does not mention any Jewish women - the natural antecedent of " they" in v. 23 is the Roman soldiers. It is possible that the myrrh was mixed in for a narcotic effect. Lane references a first century A.D. army physician Dioscorides Pedanius as commenting on the narcotic properties of myrrh. The myrrh may have been mixed in for taste (or both taste and narcotic value). The first century writer Pliny says, " The finest wine in early days was that spiced with the scent of myrrh," and " I also find that aromatic wine is constantly made from almost the same ingredient as perfumes, from myrrh, as we have said." The suggestion that wine mixed with myrrh was meant to be a fine wine seems to conflict with Matt 27:34 in which " they offered Jesus wine . . . mixed with gall; but after tasting it, he refused to drink it." Matthew suggests a bitter taste. A possible solution is the analogy of modern vermouth, which includes wormwood ( absinthium ), which (I am told) like myrrh has a certain bitterness. It is possible that one or more of the soldiers offered the wine sincerely. On the other hand, the soldiers may have expected Jesus not to like it.

24. " And they crucified him" is extraordinarily brief, but Mark's readers would presumably have firsthand knowledge of what was involved. Although there was a wide variety of crucifixion practices, the Gospels make it clear that Jesus was nailed to the cross at both his hands and his feet (Luke 24:39; John 20:25, 27). Many assume that the evangelists use the term ceivra" ( cheiras , hands) loosely and that the nails went into Jesus' wrists - arguing that nails in one's palms would not hold the weight of the body. One recent discovery provides a possible understanding of how Jesus' feet were nailed. In 1968 Jerusalem archaeologists discovered the bones of a man crucified several decades before A.D. 70. In his case it appears that his feet were placed one on each side (not on the front) of the vertical post. A nail for each foot was driven first through an olive wood plaque (to prevent him from pulling his feet free from the nail), then through the heel bone, and then into the cross. Christian art and imagination are not to be counted on for an accurate picture. In the early centuries several Christian writings refer to four nails being used. Helena, Constantine's mother, investigated various traditions in Palestine and supposedly found only three nails, which from her time (4th century) became the standard concept.

The soldiers had put Jesus' own clothes back on him after the mocking scene (v. 20). At Golgotha they took them off. The late second century A.D. writer Artemidorus Daldianus indicates that the normal Roman practice was to crucify criminals naked. However, the Romans might have made a concession to the Jews and allowed a loincloth. Although most Christian art portrays Jesus in a loincloth, the earliest representations both written and artistic are divided on the issue. In the late second century Melito of Sardis wrote concerning " his body naked and not even deemed worthy of a clothing that it might not be seen. Therefore the heavenly lights turned away and the day darkened in order that he might be hidden who was denuded upon the cross." The purpose of such exposure would be to expose the criminal to public shame.

Mark's reference to the soldiers casting lots over Jesus' clothes serves both to underscore the experience of humiliation and to allude to Ps 22:18: " They divide my garments among them and cast lots for my clothing."

25. This is the second of a series of time references in Mark's account of Jesus' crucifixion: v. 1 " very early in the morning," v. 25 " the third hour," v. 33 " at the sixth hour . . . until the ninth hour," v. 34 " at the ninth hour," and v. 42 " as evening approached." According to the common way of reckoning the hours of the day, each hour was reckoned from dawn. The third hour would therefore correspond with our 9:00 AM. Unfortunately, there is an apparent conflict with John 19:14 which portrays Jesus still on trial at the praetorium " about the sixth hour." This is the most difficult time problem in the Gospel accounts. All of the proposed answers have significant flaws, provoking Lane to argue that this verse was not part of the original text of Mark - despite the fact that no manuscript omits it. In the absence of a clearly preferable solution to this problem, one can only say that Jesus' crucifixion began between nine o'clock and the early afternoon.

26. It was not uncommon to use an inscription describing the crime of a condemned man. Mark does not describe the location of the inscription, but Matt 27:37 says they put it above his head. The purpose of such an inscription was to bring further shame on the condemned man and to warn passersby not to follow in his footsteps.

27. Two other men were crucified at the same time as Jesus. The term used to describe them is the Greek word lh/sthv" (lçstçs) commented on at 14:48. These men were violent men of some sort. They may have been common thugs. Possibly they were involved in the same incident as Barabbas, who is described in John 18:40 as a lçstçs. Mark 15:7 mentioned that Barabbas was one of several men imprisoned for the same incident. Mark's reference to the two criminals further underscores the indignity to which Jesus was subjected. V. 28, " and the scripture was fulfilled which says, 'He was counted with the lawless ones" is not attested in the best manuscripts and is therefore omitted from most modern translations.

29-30. Mark has recounted a mocking incident at the end of each of the two trial scenes. Now in vv. 29-32 he portrays three groups mocking Jesus during the crucifixion. Again, the emphasis is on humiliation and shame. The first group is simply the passersby. The NIV's " hurled insults" translates the Greek word blasfhmevw (blasphçmeô), the word used for Jesus' own supposed blasphemy in 2:7 and 14:64. In describing the passersby shaking their heads and verbally deriding Jesus Mark alludes to another verse from Ps 22: " All who see me mock me; they hurl insults, shaking their heads" (v. 8; he had previous alluded in 14:24 to Ps 22:18). The passersby know about Jesus and his supposed statement that he would destroy the temple and build it in three days (cf. 14:58). They use it to insult him, for one who could do such things should be able to save himself and come down from the cross.

31-32a. The second group mocking Jesus is the chief priests and scribes, those who had condemned Jesus for blasphemy and turned him over to Pilate. Recalling his healing ministry, they observe that he saved others, but now he cannot save himself. They, too, taunt him to come down from the cross. If he could do that, they mockingly say they would believe he was the Christ, the King of Israel.

32b. The third group is the two crucified with Jesus. Being taunted even by these criminals adds to the total scene of humiliation.

33. From roughly noon until three in the afternoon darkness overshadowed the land. The word translated " land" (gh'n, gçn) could also be translated " earth." It is not clear whether Mark meant the land of Judea alone or had a broader reference in mind. In any case darkness is clearly a symbol of divine displeasure. Many Old Testament texts use this motif, including Jer 15:9 (" Her [Jerusalem's] sun will set while it is still day; she will be disgraced and humiliated" ) and Amos 8:9-10 (" 'In that day,' declares the Sovereign LORD, 'I will make the sun go down at noon and darken the earth in broad daylight'" ). Since this darkness comes close to the Passover feast, perhaps one should be reminded of the plague of darkness preceding the Exodus which showed God's displeasure with the Egyptians.

34-37. In Mark the only statement Jesus makes while on the cross is his well-known citation of Ps 22:1. Mark provides a Greek transliteration of Jesus' original Semitic language and then a Greek translation. In this case the reason for preserving the original language seems apparent from the subsequent storyline. It explains to the reader why some of the bystanders thought he was calling Elijah. That would not be understood from the Greek qeov" ( theos ), but it is understandable from the Semitic word eloi . The meaning of Jesus' cry has been extensively discussed. Some have argued that Jesus actually cited the entire Psalm, which ends on a strongly positive note. However, the Gospel writers only cite the first verse, and the context of the crucifixion suggests that the words should be taken literally. Most modern interpreters understand the cry as an expression of Jesus' sense of being abandoned by God.

It is difficult to assess whether the man who offered Jesus a drink and commented about Elijah taking him down was or was not being hostile toward Jesus. The drink (o[xo", oxos ) he offered Jesus is known from Greek and Roman literature as a common drink and need not have an unpleasant connotation. On the other hand, the LXX of Ps 69:21 (LXX=Ps 68:22) uses the same word in a context that clearly suggests a negative connotation: " They put gall in my food and gave me vinegar ( oxos ) for my thirst." If Mark intended an allusion to this Psalm, then the bystander's gesture was hostile and his words (" Let's see if Elijah comes to take him down" ) were presumably sarcastic. A negative intent would fit the context of Mark's references to the insults from three differing groups in vv. 29-32.

After this final insult, Jesus made a loud cry and breathed his last.

38. The rending of the curtain of the temple is quite evidently a miraculous sign from God. It calls attention to the momentous nature of Jesus' death. In the light of the prediction of the destruction of the temple in 13:2 it seems likely that it is a warning of that coming event and that it connects that event with the rejection and killing of Jesus. In order to be more precise in determining the connotations of this rending, interpreters ancient and modern have sought to determine which of two possible curtains is the one the Gospel writers had in mind: the " outer veil" at the entrance to the holy place or the " inner veil" between the holy place and the holy of holies. One difference would be that the inner veil would only be visible to priests inside the holy place. It seems unlikely that one can determine which veil was meant and many of the differences suggested between rending one or the other are problematic.

39. A centurion was a commanding officer over one hundred soldiers. The centurion, whom Pilate will summon in 15:44 to see if Jesus is dead, was presumably in charge of the execution. Unlike Matthew (27:54) Mark is not very specific about what the centurion saw that led to his confession. The NIV notes that the word translated " heard his cry and" is absent in some ancient manuscripts. The NRSV is probably correct to leave it out of the text. One feature of how Jesus died that presumably made a deep impression on the centurion was the three hours of darkness. But whatever factors contributed to his impression, the centurion saw that Jesus was the Son of God. As the NIV footnote indicates, some interpreters would emphasize the absence of a Greek article (the word " the" ) before Son of God and translate " a son of God." This argument overlooks other occasions in the Gospels in which " son of God" is anarthrous (without the article) but clearly means " the Son of God" (Matt 4:3, 6; 27:40, 43; Luke 1:32, 35) and " Colwell's Rule" that a definite predicate noun which precedes the verb usually lacks the article. As Peter did not understand the full import of his confession that Jesus was the Christ, the centurion represents the correct identification of Jesus, but in all likelihood he did not understand the full meaning of his remark.

The centurion's confession is a climactic moment in Mark's Gospel. It is one of four standout instances of Jesus being identified as God's Son: the opening verse (1:1), the voice from heaven at his baptism (1:11) and at his transfiguration (9: 7), and this declaration immediately following his crucifixion. In Mark it is only after the crucifixion that a human being declares Jesus to be God's Son. This underscores Mark's emphasis on the suffering and death of Jesus and on Jesus' frequent efforts to correct the mistaken messianic understandings of his followers and teach them about his coming death. It suggests a motive for the " messianic secret" motif by which Jesus' messianic status is kept secret during his ministry. Only in the light of the cross could his identity be fully understood. The centurion's confession is in this respect more true than was Peter's.

40-41. Mark has left the women followers of Jesus unmentioned until this point. He brings them in at this point in order to set the scene for their discovery of the empty tomb. Since they were watching the crucifixion at a distance they were able to see where Jesus was buried so that after the sabbath they could return to anoint Jesus' body. The three women Mark introduces by name are the ones who will go to the tomb on Sunday (16:1). Mary Magadalene means Mary from Magdala, a village on the northwest shore of the Sea of Galilee. The second Mary is identified by her sons, James the younger and Joses. Apparently, like Rufus and Alexander in 15:21, these were men known to the Christians Mark addressed. The parallel in Matt 27:56 might suggest that Salome was the mother of the apostles James and John. Having introduced the women by name Mark goes on to identify them as followers of Jesus who had ministered to him in Galilee. These three and others had come with Jesus to the Passover/Feast of Unleavened Bread in Jerusalem.

O. THE BURIAL OF JESUS (15:42-47)

⁴² It was Preparation Day (that is, the day before the Sabbath). So as evening approached, ⁴³ Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body. ⁴⁴ Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. ⁴⁵ When he learned from the centurion that it was so, he gave the body to Joseph. ⁴⁶ So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. ⁴⁷ Mary Magdalene and Mary the mother of Joses saw where he was laid.

The death of Jesus is only half of the climax of the Gospel. It would be a pointless tragedy without the rest of the climax, the resurrection. The story of the burial sets the stage for the resurrection.

42-43. The Jews often placed the dead in niches carved in the sides of natural or manmade caves. According to Josephus, " The Jews are so careful about funeral rites that even those who are crucified because they were found guilty are taken down and buried before sunset." This practice was rooted in Deut 21:22-23: " If a man guilty of a capital offense is put to death and his body is hung on a tree, you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God's curse." In Jesus' case, the coming day was a sabbath and so the burial had to take place before the sabbath began at sunset or it could not be done until Sunday.

" Of Arimathea" designates Joseph's birthplace, a city of unknown location. He was a member of the Council, another name for the Sanhedrin. In fact he was a " prominent" member. Mark here uses a term often found in ancient inscriptions honoring some individual. The observation that he was " waiting for the kingdom of God" along with his willingness to go " boldly" before Pilate to ask for the body indicates that he had a serious level of interest in Jesus. The NIV leaves out the word " also" in " who was also himself waiting for the kingdom of God." Like the women of vv. 40-41, Joseph was " also" waiting for the kingdom. (The other Gospels indicate Joseph was a secret disciple: Matt 27:57; Luke 23:50-51; John 19:38). His need for " boldness" may refer both to possible recrimination from his fellows in the Sanhedrin and from Pilate. The Sanhedrin members would consider his sentiments heresy. Pilate might consider them seditious.

44-45. Jesus died more quickly than most victims of crucifixion. Pilate's investigation of Jesus' death undercuts the possible suggestion that Jesus did not actually die and later only appeared to be raised from the dead. The centurion confirmed his death.

46. Joseph wrapped Jesus' body in a linen cloth and placed it in a manmade cave. The stone rolled against the entrance could be a large boulder or possibly a disc-shaped stone which rolled in a track across the entrance to the tomb.

47. The two Marys saw where the body was laid. The Gospels do not describe them as participating with Joseph. They perhaps kept their distance, but located the body so that they could return on Sunday to anoint it.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 15:1

CXXVIII.
THIRD STAGE OF JEWISH TRIAL. JESUS FORMALLY
CONDEMNED BY THE SANHEDRIN AND LED TO PILATE.
(Jerusalem. Friday after dawn.)
^aMATT. XXVII. 1, 2; ^bMARK XV. 1; ^cLUKE XXII. 66-23:1; ^dJOHN XVIII. 28.

   ^a1 Now when morning was come,  ^c66 And as soon as it was day, bstraightway cthe assembly of the [702] elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, aall the chief priests and {bwith} the elders aof the people band scribes, and the whole council, held a consultation, and atook counsel against Jesus to put him to death [Since blasphemy was by no means a criminal offense among the Romans, the Sanhedrin consulted together and sought for some charge of which the Romans would take notice. As we follow their course it will become evident to us that they found no new ground of accusation against Jesus, and, failing to do so, they decided to make use of our Lord's claim to be the Christ by so perverting it as to make him seem to assert an intention to rebel against the authority of Rome]: csaying,  67 If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe [as experience had already proven -- Joh 8:59, Joh 10:31]:  68 and if I ask you, ye will not answer. [Thus Jesus protests against the violence and injustice of his trial. His judges were asking him whether he was the Christ without any intention of investigating the truth of his claim, but merely for the purpose of condemning him by unwarrantedly assuming that he was not the Christ. They therefore asked in an unlawful spirit as well as in an unlawful manner. Jesus had a good right to ask them questions tending to confirm his Christhood by the Scripture, but had he done so they would not have answered -- Mat 22:41-45. Jesus appeals to them to try the question as to who he was, but they insist on confining the inquiry as to who he claimed to be, assuming that the claim was false.]  69 But from henceforth shall the Son of man be seated at the right hand of the power of God. [See p. 698.]  70 And they all said, Art thou then the Son of God? And he said unto them, Ye say that I am. [The Hebrew mode of expression, equivalent to "Ye say it, because I am."]  71 And they said, What further need have we of witness? for we ourselves have heard from his own mouth. [Thus they unconsciously admit their lack of evidence against Jesus.] [703]  1 And the whole company of them rose up,  ^a2 and they bound ^bJesus, and carried {aled} him away,  ^d28 They lead Jesus therefore from Caiaphas into the Praetorium: cand brought him before Pilate. band delivered him up to Pilate. athe governor. dand it was early; [The Sanhedrin could try and could condemn, but could not put to death without the concurring sentence of the Roman governor. To obtain this sentence, they now lead Jesus before Pilate in the early dawn, having made good use of their time.]

[FFG 702-704]

McGarvey: Mar 15:2-5

CXXIX.
FIRST STAGE OF THE ROMAN TRIAL. JESUS
BEFORE PILATE FOR THE FIRST TIME.
(Jerusalem. Early Friday morning.)
^aMATT. XXVII. 11-14; ^bMARK XV. 2-5; ^cLUKE XXIII. 2-5; ^dJOHN XVIII. 28-38.

   dand they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See Joh 12:33, Joh 12:34), but he also gave the details of his trial -- Mat 20:18, Mat 20:19, Mar 10:33, Mar 10:34.]  ^c2 And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king. [The Jews now profess to change their verdict into a charge, they themselves becoming witnesses as to the truth of the matter charged. They say "We found," thereby asserting that the things which they stated to Pilate were the things for which they had condemned Jesus. Their assertion was utterly false, for the three things which they now mentioned had formed no part whatever of the evidence against Jesus in their trial of him. The first charge, that Jesus was a perverter or seducer of the people, was extremely vague. The second, that he taught to withhold tribute from Cæsar, was a deliberate falsehood. See Joh 6:15.]  ^d33 Pilate therefore entered again into the Praetorium, and called Jesus,  ^a11 Now Jesus stood before the governor [Jesus is called from the guards who have him in custody and stands alone before Pilate that the governor may investigate his case privately]:  ^b2 And Pilate athe governor [705] asked him, dand said unto him, {asaying,} Art thou the King of the Jews? [The Gospels are unanimous in giving this question as the first words addressed by Pilate to Jesus. The question expresses surprise. There was nothing in the manner or attire of Jesus to suggest a royal claimant. The question was designed to draw Jesus out should he chance to be a fanatical or an unbalanced enthusiast.] And Jesus banswering saith {canswered him and said,} bunto him, Thou sayest. ^dSayest thou this of thyself, or did others tell it thee concerning me? [Using the Hebrew form of affirmative reply (see Joh 12:19). They objected to his kingly claims (Mat 21:15, Mat 21:16, Luk 19:38, Luk 19:39), but Jesus shows Pilate that these kingly claims, however distasteful to the Jews, were no offense to or menace against the authority of Rome. Further than this, Jesus did not define his kingdom, for Pilate had no concern in it beyond this. It was sufficient to inform him that it made no use of physical power even for purposes of defense. Such a kingdom could cause no trouble to Rome, and the bare fact stated by Jesus proved that it was indeed such a kingdom.]  37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. [See Joh 19:7, Joh 19:8.]  38 Pilate saith unto him, What is truth? [This question has been regarded as an earnest inquiry (Chrysostom), the inquiry of one who despaired (Olshausen), a scoffing question (Alford), etc. But it is evident that Pilate asked it intending to investigate the case of Jesus further, but, suddenly concluding that he already knew enough to answer his purpose as a judge, he stifles his curiosity as a human being and proceeds with the trial of Jesus, leaving the question unanswered.] And when he had said this, he went out again unto the Jews, and saith unto them, cunto the chief priests and the multitudes, I find no fault in this man. dno crime in [707] him. [The pronoun "I" is emphatic; as if Pilate said, "You, prejudiced fanatics, demand his death, but I, the calm judge, pronounce him innocent."]  ^b3 And the chief priests accused him of many things.  ^a12 And when he was accused by the chief priests and elders, he answered nothing. [When Pilate left the Prætorium to speak with the Jewish rulers, it is evident that Jesus was led out with him, and so stood there in the presence of his accusers.]  ^b4 And  ^a13 Then ^bPilate again asked him, {asaith unto him,} bsaying, Answerest thou nothing? behold how many things they accuse thee of. ^aHearest thou not how many things they witness against thee?  ^b5 But Jesus no more answered anything;  ^a14 And he gave him no answer, not even to one word: binsomuch that Pilate athe governor bmarvelled. agreatly. [Pilate was irritated that Jesus did not speak in his own defense. He had already seen enough of our Lord's wisdom to assure him that it would be an easy matter for him to expose the malicious emptiness of these charges -- charges which Pilate himself knew to be false, but about which he had to keep silent, for, being judge, he could not become our Lord's advocate. Our Lord's silence was a matter of prophecy (Isa 53:7). Jesus kept still because to have successfully defended himself would have been to frustrate the purpose for which he came into the world -- Joh 12:23-28.]  ^c5 But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place. [The Jews cling to their general accusation of sedition, and seek to make the largeness of the territory where Jesus operated overshadow and conceal the smallness of their testimony as to what his operations were.] [708]

[FFG 704-708]

McGarvey: Mar 15:6-19

CXXXI.
THIRD STAGE OF THE ROMAN TRIAL. PILATE
RELUCTANTLY SENTENCES HIM TO CRUCIFIXION.
(Friday. Toward sunrise.)
^aMATT. XXVII. 15-30; ^bMARK XV. 6-19; ^cLUKE XXIII. 13-25; ^dJOHN XVIII. 39-XIX 16.

   ^a15 Now at the feast [the passover and unleavened bread] the governor was wont {bused to} release unto them athe multitude one prisoner, whom they would. {bwhom 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 prisoners.]  ^a16 And they had then  ^b7 And there was aa notable prisoner, bone called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. [710] [Josephus tells us that there had been an insurrection against Pilate's government about that time caused by his taking money from the temple treasury for the construction of an aqueduct. This may have been the affair here referred to, for in it many lost their lives.]  8 And the multitude went up and began to ask him to do as he was wont to do unto them. [It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate's palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties.]  ^c13 And Pilate called together the chief priests and the rulers and the people [He did not wish to seem to take advantage of our Lord's accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced],  ^b9 And  ^a17 When therefore they were gathered together, ^bPilate answered them, saying, {^c14 and said} unto them, ^bWill ye that I release unto you the King of the Jews? ^cYe brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him:  15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him.  ^d39 But ye have a custom, that I should release unto you one at the passover:  ^c16 I will therefore chastise him, and release him. ^dWill ye therefore that I release unto you the King of the Jews? ^aWhom will ye that I release unto you? Barabbas, or Jesus who is called Christ?  18 For he knew {bperceived} athat for envy they bthe chief priests had delivered him up. [Though Jesus had been declared innocent on the joint finding of himself and Herod, [711] Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody.]  ^c18 But they cried out all together, saying, Away with this man, and release unto us Barabbas: --  19 one who for a certain insurrection made in the city, and for murder, was cast into prison. [We see from Matthew's account that though the people had a right to name their prisoner, Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus.]  ^a19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. [This message of Pilate's wife suggests that the name and face of Jesus were not unknown to Pilate's household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Cæsar attached much importance to dreams.]  ^b11 But  ^a20 Now the chief priests and the elders persuaded {bstirred up} the multitude, {amultitudes} bthat he should rather release Barabbas unto them. athat they should ask for Barabbas, and destroy Jesus.  21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas.  ^d40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.  ^c20 And Pilate spake unto them again, desiring to release Jesus; [712]  ^b12 And Pilate again answered and said {asaith} unto them, What then shall I do unto Jesus who is called Christ? bhim whom ye call the King of the Jews?  ^c21 but {^b13 and} they cried out {cshouted} bagain, csaying, Crucify, crucify him. ^aThey all say, Let him be crucified.  ^b14 And Pilate said unto them, cthe third time, Why, what evil hath this man {ahe} done? ^cI have found no cause of death in him: I will therefore chastise him and release him. ^aBut they cried out exceedingly, saying, ^bCrucify him. ^aLet him be be crucified. [Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Prætorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears.]  ^d1 Then Pilate therefore took Jesus, and scourged him. [Carrying out the program which he proposed, Pilate had Jesus removed from the Prætorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow.]  2 And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment;  3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. [The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. It is not known which one of the many thorny plants of Palestine [713] was used to form the Lord's crown. See Act 22:24). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note.]  5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate saith unto them, Behold, the man! [It was Pilate's original proposition to scourge Jesus and let him go (Luk 23:16). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate's words, however, have a prophetic color, somewhat like those uttered by Caiaphas. All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The "Ecce Homo" of Pilate is in some sense an echo of the words of the Father when he said, "This is my Son, my chosen: hear ye him." In Jesus we behold the true man, the second Adam.]  6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify him, crucify him! [Thus Pilate's expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.] Pilate saith unto them, Take him yourselves, and crucify him: for I find no [714] crime in him. [In this sentence, "ye" and "I" are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: "I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves."]  7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. [Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; viz.: that of blasphemy (Lev 24:16). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.]  8 When Pilate therefore heard this saying, he was the more afraid [The words of Jesus at John xviii. 37 (see Joh 18:2, Joh 18:5 (the same word being translated both "betrayed" and "delivered"), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate's sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above -- Psa 75:6, Psa 75:7, Isa 44:28, Rom 13:1); but Pilate's sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers -- those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.]  12 Upon this Pilate sought to release him [As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration]: but the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar. [716] [Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Cæsar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.]  13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. [Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.]  14 Now it was the Preparation of the passover [see 1Sa 12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Cæsar of their choice would do to them (Luk 19:41-44, Luk 23:27-31). They committed themselves to the [717] tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.]  ^c23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. [They overcame Pilate's weak resistance by their clamor.]  ^a24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it.  25 And all the people answered and said, His blood be on us, and on our children. [Pilate's act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews (Deu 21:1-9). Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand.]  ^b15 And Pilate, wishing to content the multitude, cgave sentence that what they asked for should be done.  ^a26 Then released he unto them Barabbas; chim that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will.  ^d16 Then therefore ^bJesus, when he had scourged him, to be crucified [Mark mentions the scourging to show that it preceded the crucifixion, but we see from John's account that the scourging took place somewhat earlier in the proceeding], bhe delivered him unto them to be crucified. [Pilate delivered Jesus to their punishment, but not into their hands; he was led forth and crucified by Pilate's soldiers, who first mocked him, as the next paragraph shows.]  ^b16 And [718]  ^a27 Then the soldiers of the governor took Jesus, bled him away within {ainto} the court, which is the Praetorium; and they called together aand gathered unto him the whole band.  28 And they stripped him, and put on him a scarlet robe.  ^b17 And they clothe him with purple,  ^a29 And they platted {bplatting} a crown of thorns, [and] they put it on him; aupon his head, and a reed in his right hand; and they kneeled down before him, and mocked him,  ^b18 and they began to salute him, asaying, Hail, King of the Jews!  30 And they spat upon him, and took the reed  ^b19 And they smote his head {aand smote him on the head.} bwith a reed, and spat upon him, and bowing their knees worshipped him. [After the sentence of death the soldiers take Jesus back into the Prætorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner.]

[FFG 710-719]

McGarvey: Mar 15:20-23

CXXXIII.
THE CRUCIFIXION.
Subdivision A.
ON THE WAY TO THE CROSS.
(Within and without Jerusalem. Friday morning.)
^aMATT. XXVII. 31-34; ^bMARK XV. 20-23; ^cLUKE XXIII. 26-33; ^dJOHN XIX. 17.

   ^a31 And when they had mocked him, they took off from him the bpurple, arobe, 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 can measure the grace of God or the depravity of man?],  ^d17 They took Jesus therefore: ^bAnd they lead him out to crucify him. aand led [722] him away to crucify him. dand he went out, bearing the cross for himself,  ^a32 And as they came out, cwhen they led him away, athey found a man of Cyrene, Simon by name: bone passing by, coming from the country, the father of Alexander and Rufus, ahim they claid hold upon {bcompel acompelled} to go with them, that he might bear his cross. cand laid on him the cross, to bear it after Jesus. [Cyrene was a flourishing city in the north of Africa, having in it a large Jewish population, and Simon shows by his name that he was a Jew. The Cyreneans had one or more synagogues in Jerusalem (Act 2:10, Act 6:9, Act 11:20). There were many Cyreneans afterwards engaged in spreading the gospel (Act 13:1), and since the sons of this man are spoken of as well known to Mark's readers it is altogether likely that Simon was one of them. This Rufus may be the one mentioned by Paul (Rom 16:13). The Roman soldiers found Simon entering the city, and because he was a stranger and they needed a man just then, they impressed him after the manner mentioned on Luk 19:43, Mat 24:15), Jesus refers to the sorrows which the Romans were to bring upon the Jews, and the meaning may be, If the fiery persecution of Rome is so consuming that my innocence, though again and again pronounced by the governor himself, is no protection against it, what will that fire do when it envelopes the dry, guilty, rebellious city of Jerusalem? Or we may make the present and the future grief of the women the point of comparison, and interpret thus: If they cause such sorrow to the women while the city is like a green tree, how much more when, like a dry, dead tree, it is about to fall.]  32 And there were also two others, malefactors, led with him to be put to death.  ^b22 And they bring him unto the place dwhich is called in Hebrew, Golgotha: bwhich is, being interpreted, {athat is to say,} The place of a skull [Where this place was, or why it was so called, are matters of conjecture. All that we know certainly is that it was outside of, yet near, the city -- Heb 13:12, Joh 19:20],  ^c33 And when they came unto the place which is called The skull,  ^a34 they gave {boffered} him wine ato drink mingled with gall: {bmyrrh:} but {aand} when he had tasted it, he would not drink. bhe received it not. [This mixture of sour wine mingled with gall and myrrh was intended to dull the sense of pain of those being crucified or otherwise severely punished. The custom is said to have originated with the Jews and not with the Romans. Jesus declined it because it was the Father's will that he should suffer. He would not go upon the cross in a drugged, semi-conscious condition.] [724]

[FFG 722-724]

McGarvey: Mar 15:24-32

CXXXIII.
THE CRUCIFIXION.
Subdivision B.
JESUS CRUCIFIED AND REVILED. HIS THREE
SAYINGS DURING FIRST THREE HOURS.
(Friday morning from 9 o'clock till noon.)
^aMATT. XXVII. 35-44; ^bMARK XV. 24-32; ^cLUKE XXIII. 33-43; ^dJOHN XIX. 18-27.

   ^b25 And it was the third hour, and cthere {^d18 where} cthey crucified him.  ^b27 And  ^a38 Then are there crucified {bthey crucify} awith him dtwo others, cthe malefactors, arobbers, one on the right hand, and one {cthe other} on the {bhis} left. don either side one, and Jesus in the midst. [These were doubtless robbers of the class of Barabbas. They were those who, led on by fanatical patriotism, had become insurrectionists and then outlaws. Large numbers of them were crucified during the Jewish wars (Jos. Wars, xiii. 2. 3). These two may have been crucified at this time for convenience' sake, but the fact that Jesus was placed between them suggests that they were crucified with him to heighten his shame and indignity. For, though Pilate had no personal ill will toward Jesus, he wished to show contempt for Judah's King.]  ^c34 And Jesus said, Father, forgive them; for they know not what they do. [Our Lord's prayer here reminds us of the word at Isa 53:12. It accords with his own teachings (Mat 5:44), and it was echoed by Stephen (Act 7:59, Act 7:60). Peter and Paul both speak of the Jewish ignorance (Act 3:17, 1Co 2:8). Ignorance mitigates, but does not excuse, crime.]  ^b24 And they crucify him,  ^d23 The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part [A quaternion or band of four soldiers did the work of the actual crucifixion. The Roman law awarded them the garments of the condemned as their perquisites]; band part {aparted cparting} bhis garments among them, casting {cthey cast} lots. [725] bupon them, what each should take. [The sandals, girdle, outer robe, head-dress, etc., of Jesus were divided into four parts and lots were cast of the parts.] dand also the coat: now the coat was without seam, woven from the top throughout. [This was the tunic or undergarment. It reached from the shoulders to the knees. Ordinarily it was in two pieces, which were fastened at the shoulders by clasps; but Josephus tells us that the tunic of the high priest was an exception to this rule, being woven without seam (Ant. iii. 7. 4). Thus in dividing the Lord's garments, they found a suggestion of his high priesthood.]  24 They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my garments among them, And upon my vesture did they cast lots. [See Psa 22:18.]  25 These things therefore the soldiers did. [Even their small part was the subject of minute prophecy.]  ^a36 and they sat and watched him there. [They were on guard to prevent any attempt at rescue.]  ^d19 And Pilate wrote a title also, and put it on the cross. cover him,  ^a37 And they set up over his head bthe {ca} superscription bof his accusation written, ^aAnd there was written, ^cTHIS IS ^aJESUS ^dOF NAZARETH, ^bTHE KING OF THE JEWS. [It was a well-established Roman custom to thus place a writing above the heads of the crucified to indicate the cause for which they died. Pilate writes the accusation so as to clear his own skirts before Cæsar and so as to show his contempt for the Jewish people. They had forced him to crucify an innocent man, and he retaliates by giving to that man the title which his enemies accused him of professing.]  ^d20 This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. [These three languages were respectively those of religion, law and philosophy; but Pilate made use of them because all three were spoken by people then in Jerusalem.]  21 The chief priests of the Jews therefore said to [726] Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.  22 Pilate answered, What I have written I have written. [The rulers smarted under this title which Pilate had tauntingly written. They had insisted that Jesus' kingship was dangerous enough to justify his crucifixion; but now (if politically and temporally interpreted) they admit that his kingship was an idle claim, a mere matter of words.]  ^c35 And the people stood beholding. [The scene had an awful fascination which they could not resist.]  ^a39 And they that passed by [Jesus was evidently crucified near the highway] railed on him, wagging their heads,  40 and saying, ^bHa! Thou that destroyest the temple, and buildest it in three days,  30 save thyself, aif thou art the Son of God, band come down from the cross.  31 In like manner also the chief priests ^cAnd the rulers also scoffed at him, bmocking him among themselves with the scribes aand elders, said, {csaying,} He saved others; bhimself he cannot save. clet him save himself, if this is the Christ of God, his chosen. ^aHe is the King of Israel; let him now come down from the cross, and we will believe on him.  ^b32 Let the Christ, the King of Israel, now come down from the cross, that we may see and believe.  ^a43 He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.  ^c36 And the soldiers also mocked him, coming to him, offering him vinegar,  37 and saying, If thou art the King of the Jews, save thyself. [Thus one and all unite in mocking Jesus, using both word and gesture. They bring forth echoes from the trial of Jesus and take other incidents from his life, little dreaming the deep significance of what they utter. They reminded Jesus of his words about destroying the temple, when they were committing that very act. They speak of his building it again when Jesus was about to die that he might rise. They taunt him with saving others, yet being unable to save himself, which is the great truth of the atonement which the Lord [727] was then making. They promised to believe if he will come down from the cross, yet his being lifted upon the cross was the very act which would convince them -- Joh 8:28.]  ^a44 And the robbers also that were crucified with him breproached him. acast upon him the same reproach.  ^c39 And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us.  40 But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation?  41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.  42 And he said, Jesus, remember me when thou comest in thy kingdom.  43 And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise. [It seems that at first both robbers reviled Christ, but one repenting spoke in his favor and prayed to him. It is not likely that this robber had any conception of the spiritual kingdom of Jesus, but he somehow arrived at the conclusion that Jesus was the Messiah, and would come into his kingdom despite his crucifixion. Jesus answered his prayer by a solemn promise that they would, that day, be together in that portion of the invisible world where those who are accepted of God await the resurrection. Many thoughtlessly make this dying robber the model of death-bed repentance, arguing that others may also be saved in this irregular manner. But Christ had not yet died, and the new testament or covenant was not sealed. Jesus then could change its terms to suit the occasion. It is therefore no evidence whatever that after his death and in his present glorified state our Lord will in any way change the covenant so as to do away with a single one of the terms required for obtaining remission of sins (Heb 9:15-18). Moreover, the example of the penitent robber is a difficult one to follow; he professed faith in Christ and his kingdom when there was no other voice in the whole wide world willing to do such a thing. Any one having such a faith in Christ will not put off his confession until the hour of [728] death.] ^dBut there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. [For comment on these four women, see note on Joh 2:4). Thus he cut her off from all parental authority over him. In this last hour our Lord bestows upon his helpless mother the disciple whom he loved, who was then in the flower of his manhood. All of Christ's disciples are thus appointed by him protectors of the helpless, but few recognize the behest as John did.]

[FFG 725-729]

McGarvey: Mar 15:33-41

CXXXIII.
THE CRUCIFIXION.
Subdivision C.
DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS,
JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH.
^aMATT. XXVII. 45-56; ^bMARK XV. 33-41; ^cLUKE XXIII. 44-49; ^dJOHN XIX. 28-30.

   ^c44 And it was now about the sixth hour,  ^b33 And  ^a45 Now bwhen the sixth hour was come, there was ca darkness came aover all bthe whole land afrom the sixth hour buntil the ninth hour.  ^c45 the sun's light failing [The darkness lasted from noon until three o'clock. It could not have been an eclipse, for the moon was always full on the first day of the passover. Whether the darkness was over the whole world, or simply all of Palestine, is uncertain, as, according to the usage of Bible language, the words would be the same]:  ^b34 And at {aabout} the ninth hour Jesus cried with a loud voice, saying, Eli, Eli {^bEloi, Eloi,} lama sabachthani? which is, {athat is,} [729] bbeing interpreted, My God, my God, why hast thou forsaken me? [We can imagine what it would mean to a righteous man to feel that he was forsaken of God. But the more we feel and enjoy the love of another, the greater our sense of loss at being deprived of it. Considering, therefore, the near and dear relationship between the Son and Father, it is evident that we can never know or fathom the depth of anguish which this cry expressed. Suffice it to say, that this was without doubt the most excruciating of all Christ's sufferings, and it, too, was a suffering in our stead. The words of the cry are found at Psa 22:1. Eli is Hebrew, Eloi Aramaic or Syro-Chaldaic for "My God." The former would be used by Jesus if he quoted the Scripture, the latter if he spoke the language of the people.]  35 And some of them that stood by, {athis man} when they heard it, said, ^bBehold, he {athis man} calleth Elijah.  ^d28 After this Jesus, knowing that all things are now finished, that the scripture might be accomplished, saith, I thirst.  29 There was set there a vessel full of vinegar:  ^a48 And straightway one of them ran, and took a sponge, and filled it with {band filling a sponge full of} vinegar, aand put it on a reed, and gave him to drink. dso they put a sponge full of the vinegar upon hyssop, and brought it to his mouth. bsaying, {^a49 And the rest said,} Let be; let us see whether Elijah cometh bto take him down. ato save him. [Jesus had now been upon the cross for six hours, and fever and loss of blood and the strain upon the muscles of his chest had rendered his articulation difficult and indistinct. For this reason some of those who stood by, though perfectly familiar with the language, misunderstood him and thought that he called upon Elijah. Immediately afterwards Jesus speaks of his thirst, and vinegar is given to him to remove the dryness from his throat. Those who give the vinegar and those who stand by, unite in saying "Let be." This phrase has no reference to the vinegar; it is a general expression, meaning, "Let us do nothing to prevent him from calling upon Elijah, or to prevent Elijah from [730] coming."]  ^b37 And  ^d30 When Jesus therefore had received the vinegar, ^aJesus cried again with {buttered} a loud voice, dhe said, It is finished [He had come, had ministered, had suffered, and had conquered. There now remained but the simple act of taking possession of the citadel of the grave, and the overthrowing of death. By his righteousness Jesus had triumphed in man's behalf and the mighty task was accomplished]:  ^c46 And Jesus, crying with a loud voice, said, Father, into thy hands I commend my spirit [Psa 31:5]: and having said this, dhe bowed his head, and gave up {ayielded up} bthe ghost. ahis spirit. [None of the Evangelists speaks of Jesus as dying; for he yielded up his spirit voluntarily -- Joh 10:18.]  51 And behold, the veil of the temple was rent in two cin the midst. bfrom the top to the bottom. [The veil was the heavy curtain which hung between the holy and the most holy places in the sanctuary. By shutting out from the most holy place all persons except the high priest, who alone was permitted to pass through it, and this only once in the year, it signified that the way into the holiest -- that is, into heaven -- was not yet made manifest while the first tabernacle was standing (Heb 9:7, Heb 9:8). But the moment that Jesus died, thus making the way manifest, the veil was appropriately rent in twain from top to bottom, disclosing the most holy place to the priests who were at that time offering the evening incense in the holy place.] aand the earth did quake; and the rocks were rent;  52 and the tombs were opened; and many bodies of the saints that had fallen asleep were raised;  53 and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. [The earthquake, the rending of the rocks, and the consequent opening of the graves, occurred at the moment Jesus died, while the resurrection and visible appearance in the city of the bodies of the saints occurred "after his resurrection," for Jesus himself was the "first-born from the dead" (Col 1:18). Matthew chooses to mention the last event here because of its association with the rending of [731] the rocks, which opened the rock-hewn sepulchres in which the saints had slept. There has been much speculation as to what became of these risen saints. We have no positive information, but the natural presumption is, that they ascended to heaven. These resurrections were symbolic, showing that the resurrection of Christ is the resurrection of the race -- 1Co 15:22.]  ^b39 And when the centurion, who stood by awatching Jesus, bover against him, saw that he so gave up the ghost, asaw the earthquake, and the things that were {cwhat was} done, he glorified God, saying, {bhe said,} ^cCertainly this was a righteous man.  ^a54 Now the centurion, and they that were with him feared exceedingly, saying, Truly this bman was the Son of God. [The conduct of Jesus upon the cross and the disturbances of nature which accompanied his death convinced the centurion that Jesus was a righteous man. But knowing that Jesus claimed to be the Son of God, and this claim was the real cause for which the Jews were crucifying him, he concludes, since he concedes that Jesus is righteous, that he is also all that he professed to be -- the Son of God. There is no just reason for minimizing his confession, as though he had said, "A son of the gods;" for he said nothing of that kind, and those err as to the use of Scriptural language who think so. Like the centurions of Capernaum (Mat 8:10) and Cæsarea (Act 10:1, Act 10:2), this Roman surpassed in faith those who had better opportunities. But in this faith he was not alone.]  ^c48 And all the multitudes that came together to this sight, when they beheld the things that were done, returned smiting their breasts. [The people who had acted under the influence of the priests now yielded to superior influences and began to experience that change of sentiment which led so many to repent and confess Christ at Pentecost.]  49 And all his acquaintance,  ^a55 And many women balso awere there beholding cthe women that {awho} had followed cwith ^aJesus from Galilee, ministering unto him: cstood afar off, abeholding from afar, cseeing these things. bamong [732] whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; athe mother of the sons of Zebedee.  ^b41 who, when he was in Galilee, followed him, and ministered unto him; and many other women that came up with him unto Jerusalem. [John has already mentioned this group of women (see Act 16:29). The synoptists, who make mention of the women toward the close of the crucifixion, do not mention the mother of Jesus as any longer among them. It is likely that she had withdrawn with John, being unable longer to endure the sight. As to the ministering of these women, see p. 297, 298.]

[FFG 729-733]

McGarvey: Mar 15:42-47

CXXXIII.
THE CRUCIFIXION.
Subdivision D.
JESUS FOUND TO BE DEAD. HIS BODY
BURIED AND GUARDED IN THE TOMB.
^aMATT. XXVII. 57-66; ^bMARK XV. 42-47; ^cLUKE XXIII. 50-56; ^dJOHN XIX. 31-42.

   ^d31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation; but afterwards the term was applied to the entire day preceding the Sabbath. The Romans left the bodies of criminals hanging upon the cross until beasts and birds of prey, or putrefaction, removed them. But the Jewish [733] law forbade that a body should hang over night; for a dead body was accursed, and so the day following might be polluted by the curse which attached to it (Deu 21:23, Jos 8:29, Jos 10:26; Jos. Wars iv. 5. 2). The context suggests that the Jews had grown lax with regard to this law on account of the trouble of obtaining the consent from the Romans required to carry it out. But as the Sabbath in this instance was that of the passover week, and as they were ready enough to do anything to show that Jesus was an extraordinary criminal, they asked Pilate that their law might be observed. Instead of killing the criminals, they broke their legs, which rendered recovery impossible, since putrefaction almost immediately set it.]  32 The soldiers therefore came, and brake the legs of the first, and of the other that was crucified with him:  33 but when they came to Jesus, and saw that he was dead already, they brake not his legs:  34 howbeit one of the soldiers with a spear pierced his side [to insure death in case they might be mistaken], and straightway there came out blood and water.  35 And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe. [Many able men have argued learnedly that this flow of blood and water was evidence that Jesus died of a ruptured, or literally broken, heart; but they confess themselves involved in difficulties, for it is hard to reconcile the idea that Jesus died a voluntary death with the idea that he died of any natural cause whatever. Can anything be at once natural and supernatural? However, John's asservation that he was an eye-witness of this shows that he attached importance to it. To him the body of Jesus gave evidence that it differed from other dead bodies. We enter with hesitancy the realm of symbolism, knowing how flagrantly it is abused, but we offer this as a suggestion. Jesus died for our sins, and his death was therefore to provide a means for the cleansing of sin. But, under the terms of his gospel, sins are visibly and physically washed away by water, and invisibly and spiritually by blood (Heb 10:22). Now, since both these means were seen [734] by a faithful witness to issue from the side of our crucified Lord, contrary to the ordinary law and course of nature, we have additional reason to believe that things out of the course of nature, namely, the cleansing of sin, etc., were accomplished by his crucifixion.]  36 For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken. [Psa 34:20.]  37 And again another scripture saith, They shall look on him whom they pierced. [Zec 12:10. Even after his death divine power went on fulfilling the prophecies concerning Jesus. He hangs upon the cross as one of a group of three, yet, in the twinkling of an eye, he is separated from the other two by the fulfillment of a brace of prophecies which point him out as the chosen of God.]  38 And after these things bwhen even was now come, because it was the Preparation, that is, the day before the sabbath, cbehold, athere came a rich man from Arimathaea, ca city of the Jews, anamed Joseph, bof Arimathaea, cwho was a councillor, bof honorable estate, ca good and righteous man  51 (he had not consented to their counsel and deed), bwho also himself was looking for the kingdom of God; awho also himself was Jesus' disciple: {dbeing a disciple of Jesus,} but secretly for fear of the Jews [Joh 12:42, Joh 12:43],  ^a58 this man bboldly went in unto Pilate, and asked for the body of Jesus. dasked of Pilate that he might take away the body of Jesus [Joseph's town has been variously identified with Ramleh in Dan, Ramathaim in Ephraim (1Sa 1:1), and Ramah in Benjamin (Mat 2:18). It was a fulfillment of prophecy that the one who buried Jesus should be rich (Isa 53:9). It is strange that those who were not afraid to be disciples were afraid to ask for our Lord's body, yet he who was afraid to be a disciple feared not to do this thing]:  ^b44 And Pilate marvelled if he were already dead [instances are cited where men lived one whole week upon the cross, and men rarely died the first day]: and calling unto him the centurion, he asked him whether he had been any while [735] dead.  45 And when he learned it of the centurion, ^aThen Pilate bgranted the corpse to Joseph. acommanded it to be given up. dand Pilate gave him leave. He came therefore, and took away his body.  39 And there came also Nicodemus, he who at the first came to him by night [Joh 3:2], bringing a mixture of myrrh and aloes, about a hundred pounds. [Myrrh was a resin and the aloe was pulverized wood. Both were aromatic -- Psa 45:8.]  ^a59 And Joseph bbought a linen cloth [a sindon -- see Act 5:6. The spices were wrapped between the folds of the linen in order to partially embalm the body. Thus two members of the Sanhedrin unite to bury Jesus, each showing his reverence in his own way: Joseph by buying a sindon instead of cheaper cloth, and Nicodemus by a wonderful wealth of spices -- twelve hundred ounces. Possibly the heart of Nicodemus smote him for his tardiness in honoring Christ, and he desired to appease his conscience by giving the Lord a royal burial -- 2Ch 16:14.]  41 Now in the place where he was crucified there was a garden [belonging to Joseph]; and in the garden a {ahis own} new tomb which he had {cthat was bwhich had been} chewn in stone, bout of a {athe} rock: dwherein was never man yet laid. {cwhere never man had yet lain.} [To the sindon Joseph adds the honor of a burial in his own tomb. The unused state of the tomb is mentioned to show that there is no shadow of doubt as to whose resurrection opened it.]  54 And it was the day of the Preparation, and the sabbath drew on.  ^d42 There then because of the Jews' Preparation (for the tomb was nigh at hand) they laid Jesus. aand he rolled a great stone to {bagainst} the door of the tomb. aand departed.  ^c55 And the [736] women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid.  ^a61 And Mary Magdalene was there, and the other Mary, bthe mother of Joses asitting over against the sepulchre. cand beheld the tomb, bwhere cand how his body was laid.  56 And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment. [As Jesus died about three o'clock in the afternoon, and as all work had to stop at sunset, which was the beginning of the Sabbath, Joseph was much hurried in his efforts to bury Jesus. The context, therefore, shows that our Lord was not completely embalmed by him. The body of Jesus might have been kept elsewhere until after the Sabbath; but because the tomb was near it appears to have been used temporarily, and the preparation of spices by the women shows that even that part of the burial was not, in their estimation, completed. This unfinished burial led the women back to the tomb early on the first day of the week, and thus brought to the disciples the glad news of the resurrection without any needless delay.]  ^a62 Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate [This was not the whole Sanhedrin, but members of it. When did they come to Pilate? Meyer, Cook, etc., say that the Greek word translated "morrow" precludes any other idea than it was after daylight Saturday morning, but Michaelis, Paulus, Kuinoel, etc., say that they came Friday night, and we think their view is correct. The word translated "morrow" also means "the next day." As the Jewish day began at sunset, we know of no other Greek adverb by which Matthew could have expressed the beginning of a day. Had it been the Sabbath morning there is no reason why Matthew should not have said so. By mentioning, instead, the Preparation, he draws the mind back to what we would call Friday night. It is highly improbable that the Jews would leave the tomb of Jesus unguarded for one whole night. Their gathering thus to Pilate in the shades of evening presents a gruesome picture],  63 saying, Sir, we remember [737] that that deceiver said while he was yet alive, After three days I rise again. [For this saying, see Luk 23:48), and judging the disciples of Jesus by themselves -- full of all subtlety and cunning -- they grasped at once the idea that the disciples could make a great stir among the people by stealing the body and proclaiming the predicted resurrection. The apostles, on the other hand, when the actual resurrection had taken place, did not learn for fifty days what use to make of it, thus showing they could not have planned a pretended resurrection.]  65 Pilate said unto them, Ye have a guard [The Greek here may be the indicative or the imperative; it is clearly the latter. If the Jews had possessed a guard, they would not have asked for one. Pilate consents to their request by saying, "Have ye a guard:" thereby fully sanctioning their idea]: go, make it as sure as ye can.  66 So they went, and made the sepulchre sure, sealing the stone, the guard being with them. [They sealed the stone by drawing a string or tape across it and fastening the ends with wax or clay to the surface of the rock on either side. If either seals were broken, that fact would show that the tomb was entered from without.] [738]

[FFG 733-738]

Lapide: Mar 15:1-47

CHAPTER XV.

 1 Jesus brought bound, and accused before Pilate. 15 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified. 17 He is crowned with thorns, 19 spit on, and mocked : 21 fainteth in bearing his cross : 27 hangeth between two thieves : 29 suffereth the triumphing reproaches of the Jews : 39 but confessed by the centurion to be the Son of God : 43 and is honourably buried by Joseph.

 

Ver. 25. And it was the third hour, and they crucified Him. The third, not beginning, but ending, and going on to the sixth. For that Christ was crucified at the sixth hour, or midday, appears from the 33rd verse. Some suspect that there is an error, and that the sixth ought to be read for the third. For the Hebrews had divided the day and also the night into four parts or hours, each of which contained three of our hours. The first began at sunrise, and lasted for three hours. When they were over, Terce began, and lasted for three hours, or until midday, when Sect began, and ended three hours afterwards, when None began, and lasted till Vespers, or evening. When Sect was beginning, or the sixth hour, Christ was crucified; and when None, or the ninth hour, was beginning, He died.

Ver. 28. And with the wicked he was reputed : Heb. πξπδ, nimma, i.e., was numbered, was counted. See what I have said on Isa 53:12. The reason is, because Christ took to Himself our place, our account and reckoning. But we were wicked. He therefore was reckoned with the wicked, that He might make us, instead of wicked, just, righteous, and holy.

Ver. 42. Because it was the Parasceve, that is, the day before one Sabbath. The Greek is, which is the Prosabbatum. For Parasceve is the came as Preparation. Friday was so called because food and things needful for the Sabbath were prepared upon it. Hence it was called the Pro-Sabbath, i.e., the day before, or the vigil of the Sabbath. (Top)

Commentary -- Other

Contradiction: Mar 15:23

52. Was Jesus on the cross (Mark 15:23) or in Pilate's court (John 19:14) at the sixth hour on the day of the crucifixion?

(Category: misunderstood the historical context)

The simple answer to this is that the synoptic writers (Matthew, Mark and Luke) employed a different system of numbering the hours of day to that used by John. The synoptics use the traditional Hebrew system, where the hours were numbered from sunrise (approximately 6:00am in modern reckoning), making the crucifixion about 9:00am, the third hour by this system..

John, on the other hand, uses the Roman civil day. This reckoned the day from midnight to midnight, as we do today. Pliny the Elder (Natural History 2.77) and Macrobius (Saturnalia 1.3) both tell us as much. Thus, by the Roman system employed by John, Jesus' trial by night was in its end stages by the sixth hour (6:00am), which was the first hour of the Hebrew reckoning used in the synoptics. Between this point and the crucifixion, Jesus underwent a brutal flogging and was repeatedly mocked and beaten by the soldiers in the Praetorium (Mark 15:16-20). The crucifixion itself occurred at the third hour in the Hebrew reckoning, which is the ninth in the Roman, or 9:00am by our modern thinking.

This is not just a neat twist to escape a problem, as there is every reason to suppose that John used the Roman system, even though he was just as Jewish as Matthew, Mark and Luke. John's gospel was written after the other three, around AD90, while he was living in Ephesus. This was the capital of the Roman province of Asia, so John would have become used to reckoning the day according to the Roman usage. Further evidence of him doing so is found in John 21:19: 'On the evening of that first day of the week'. This was Sunday evening, which in Hebrew thinking was actually part of the second day, each day beginning at sunset.

(Archer 1994:363-364)

Contradiction: Mar 15:26

65. Was the exact wording on the cross, as ( Matthew 27:37, Mark 15:26, Luke 23:38, and John 19:19) all seem to have different wordings?

(Category: misread the text)

This seeming contradiction takes on the question, 'What was the exact wording on the cross?' It is argued that Matthew 27:37, Mark 15:26, Luke 23:38, and John 19:19 all use different words posted above Jesus's head while hanging on the cross. This can be better understood by looking at John 19:20 which says;

"Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek."

It is interesting that Pilate is said to have written the sign and may have written different things in each of the languages according to Pilate's proficiency in each of the languages. The key charge brought against Jesus in all of the Gospels is that he claimed to be 'King of the Jews'. If this had been missing from any of the accounts then there may have been a possible concern for a contradiction here; but this is not the case. For a further explanation of this see Archer's explanation.

(Archer 1982:345-346).

Contradiction: Mar 15:32

53. The two thieves crucified with Jesus either did (Mark 15:32) or did not (Luke 23:43) mock Jesus?

(Category: too literalistic an interpretation)

This apparent contradiction asks did both thieves crucified with Jesus mock him or just one. Mark 15:23 says both did. Luke 23:43 says one mocked and one defended Jesus. It isn't too difficult to see what it going on here. The obvious conclusion is that both thieves mocked Jesus initially. However after Jesus had said, "Father, forgive them, for they do not know what they are doing," one of the robbers seems to have had a change of heart and repented on the cross, while the other continued in his mocking.

There is a lesson here which shouldn't be overlooked; that the Lord allows us at any time to repent, no matter what crime or sin we have committed. These two thieves are symptomatic of all of us. Some of us when faced with the reality of Christ continue to reject him and mock him, while others accept our sinfulness and ask for forgiveness. The good news is that like the thief on the cross, we can be exonerated from that sin at any time, even while 'looking at death in the face'.

Contradiction: Mar 15:34

74. Did Jesus say "My God, my God, why hast thou forsaken me?" in Hebrew (Matthew 27:46) or in Aramaic (Mark 15:34)?

(Category: misunderstood the Hebrew usage)

The question of whether Jesus spoke Hebrew or Aramaic on the cross is answerable. However, the reason for Matthew and Mark recording it differently is probably due to the way the event was spoken of in Aramaic after it happened, and due to the recipients of the Gospel. However, the whole issue is not a valid criticism of the Bible.

Mark 15:34 is probably the most quoted Aramaism in the New Testament, being "Eloi, Eloi, lama sabakthani." However, it is doubtful that Jesus spoke in the language that Mark records them in. The reason is simple; the people hearing Jesus' words thought he was calling Elijah (Matthew 27:47 and Mark 15:35-36). In order for the onlookers to have made this mistake, Jesus would have to have cried "Eli, Eli," not "Eloi, Eloi." Why? Because in Hebrew Eli can be either "My God" or the shortened form of Eliyahu which is Hebrew for Elijah. However, in Aramaic Eloi can be only "My God."

It is also worth noting that lama ("why") is the same word in both languages, and sabak is a verb which is found not only in Aramaic, but also in Mishnaic Hebrew.

Therefore Jesus probably spoke it in Hebrew. Why therefore is it recorded in Aramaic as well? Jesus was part of a multilingual society. He most probably spoke Greek (the common language of Greece and Rome), Aramaic (the common language of the Ancient Near East) and Hebrew, the sacred tongue of Judaism, which had been revived in the form of Mishnaic Hebrew in Second Temple times. Hebrew and Aramaic are closely related Semitic languages. That Hebrew and Aramaic terms show up in the Gospels is, therefore, not at all surprising.

That one Gospel writer records it in Hebrew and another in extremely similar Aramaic is no problem to Christians, nor is it a criticism of the Bible. The simple reason for the difference is probably that when one of them remembered and discussed the happening of Jesus' life, death and resurrection, this phrase may well have been repeated in their conversation as Aramaic, which would be perfectly normal. So he wrote it down as such. Secondly, Mark may have written it in Aramaic due to the fact that he was the original recipients of the Gospel.

However, both these reasons are simply speculation. If Mark recorded his words in Arabic, then we would worry!

(Bivin/Blizzard 1994:10)

Contradiction: Mar 15:37

50. Did Jesus die before (Matthew 27:50-51; Mark 15:37-38), or after (Luke 23:45-46) the curtain of the temple was torn?

(Category: misread the text)

After reading the three passages Matthew 27:50-51, Mark 15:37-38 and Luke 23:45-46, it is not clear where the apparent contradictions are that Shabbir has pointed out. All three passages point to the fact that at the time of Jesus' death the curtain in the temple was torn. It does not stand to reason that because both Matthew and Mark mention the event of Christ's death before mentioning the curtain tearing, while Luke mentions it in reverse order, that they are therefore in contradiction, as Matthew states that the two events happened, 'At that moment', and the other two passages nowhere deny this.

They all agree that these two events happened simultaneously for a very good reason; for the curtain was there as a barrier between God and man. Its destruction coincides with the death of the Messiah, thereby allowing man the opportunity for the first time since Adam's expulsion from God's presence at the garden of Eden, to once again be reunited with Him.

Contradiction: Mar 15:38

50. Did Jesus die before (Matthew 27:50-51; Mark 15:37-38), or after (Luke 23:45-46) the curtain of the temple was torn?

(Category: misread the text)

After reading the three passages Matthew 27:50-51, Mark 15:37-38 and Luke 23:45-46, it is not clear where the apparent contradictions are that Shabbir has pointed out. All three passages point to the fact that at the time of Jesus' death the curtain in the temple was torn. It does not stand to reason that because both Matthew and Mark mention the event of Christ's death before mentioning the curtain tearing, while Luke mentions it in reverse order, that they are therefore in contradiction, as Matthew states that the two events happened, 'At that moment', and the other two passages nowhere deny this.

They all agree that these two events happened simultaneously for a very good reason; for the curtain was there as a barrier between God and man. Its destruction coincides with the death of the Messiah, thereby allowing man the opportunity for the first time since Adam's expulsion from God's presence at the garden of Eden, to once again be reunited with Him.

Contradiction: Mar 15:39

73. Did the centurion say that Jesus was innocent (Luke 23:47), or that he was the Son of God (Mark 15:39)?

(Category: the texts are compatible with a little thought)

The question being forwarded is what the centurion at the cross said when Jesus died. The two passages quoted are Mark 15:39 and Luke 23:47. However as has been said before with other apparent contradictions these passages are not contradictory but complementary.

Matthew 27:54 and Mark 15:39 agree that the centurion exclaimed that Jesus, "was the Son of God!". Luke 23:47 however mentions that the centurion refers to Jesus as, "a righteous man." Is it so hard to believe that the centurion said both? Nowhere in any of the Gospel narratives do the writers claim that was all that the centurion had to say. Therefore, let's not impose on the writers what we would have the centurion say.

Matthew and Mark were more interested by the declaration of divinity used by the centurion, whereas Luke is interested in the humanity of Jesus, one of the main themes of his Gospel. Thus he refers to the corresponding statement made by the centurion.

(Archer 1982:346-347).

Critics Ask: Mar 15:25

MARK 15:25 (cf. John 19:14 )—Was Jesus crucified in the third hour or the sixth hour?

PROBLEM: Mark’s Gospel account says that it was the third hour (9 a.m. Jewish time) when Christ was crucified ( 15:25 ). John’s Gospel says that it was about the sixth hour (12 noon Jewish time) when Jesus was still on trial ( 19:14 ). This would make His crucifixion much later than specified by Mark. Which Gospel is correct?

SOLUTION: Both Gospel writers are correct in their assertions. The difficulty is answered when we realize that each Gospel writer used a different time system. John follows the Roman time system while Mark follows the Jewish time system.

According to Roman time, the day ran from midnight to midnight. The Jewish 24 hour period began in the evening at 6 p.m. and the morning of that day began at 6 a.m. Therefore, when Mark asserts that at the third hour Christ was crucified, this was about 9 a.m. John stated that Christ’s trial was about the sixth hour. This would place the trial before the crucifixion and this would not negate any testimony of the Gospel writers. This fits with John’s other references to time. For example, he speaks about Jesus being weary from His journey from His trip from Judea to Samaria at the “sixth hour” and asking for water from the woman at the well. Considering the length of His trip, His weariness, and the normal evening time when people come to the well to drink and to water their animals, this fits better with 6 p.m., which is “the sixth hour” of the night by Roman time reckoning. The same is true of John’s reference to the tenth hour in John 1:39 , which would be 10 a.m., a more likely time to be out preaching than 4 a.m.   

Critics Ask: Mar 15:26

MATTHEW 27:37 (cf. Mark 15:26 ; Luke 23:38 ; John 19:19 )—Why are all the Gospel accounts of the inscription on the cross different?

PROBLEM: The wording of the accusation above Christ’s head on the cross is rendered differently in each Gospel account.

Matthew: “This is Jesus the king of the Jews” ( 27:37 ).

Mark: “The king of the Jews” ( 15:26 ).

Luke: “This is the king of the Jews” ( 23:38 ).

John: “Jesus of Nazareth, the king of the Jews” ( 19:19 ).

SOLUTION: While there is a difference in what is omitted, the important phrase, “the king of the Jews,” is identical in all four Gospels. The differences can be accounted for in different ways.

First, John 19:20 says, “Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.” So then, there are at least three different languages in which the sign above Christ’s head was written. Some of the differences may come from it being rendered in different languages.

Further, it is possible that each Gospel only gives part of the complete statement as follows:

Matthew: “This is Jesus [of Nazareth] the king of the Jews.”

Mark: “[This is Jesus of Nazareth] the king of the Jews.”

Luke: “This is [Jesus of Nazareth] the king of the Jews.”

John: “[This is] Jesus of Nazareth the king of the Jews.”

Thus, the whole statement may have read “This is Jesus of Nazareth, the king of the Jews.” In this case, each Gospel is giving the essential part (“the king of the Jews”), but no Gospel is giving the whole inscription. But neither is any Gospel contradicting what the other Gospels say. The accounts are divergent and mutually complementary, not contradictory.   

MARK 15:26 —Why is the inscription on the cross different in all the Gospels?

(See comments on Matt. 27:37 .)   

Critics Ask: Mar 15:39

MATTHEW 27:54 (cf. Mark 15:39 ; Luke 23:47 )—What did the centurion really say about Christ on the cross?

PROBLEM: Matthew records the centurion saying, “Truly this was the Son of God,” while Mark says substantially the same thing, adding only the word “man,” rendering it, “Truly this Man was the Son of God.” Luke records the words of the centurion as follows: “Certainly this was a righteous Man!” What did he really say?

SOLUTION: He may have said both. The centurion’s words need not be limited to one phrase or sentence. The centurion could have said both things. In accordance with his own emphasis on Christ as the perfect man, Luke may have chosen to use this phrase rather than the ones used by Matthew and Mark. There is no major difference between Matthew and Mark, for in Greek the word “man” is implied by the masculine singular use of the word “This.” It is also possible that Luke may have been paraphrasing or drawing an implication from what was actually said.

Christian scholars do not claim to have the exact words of the speakers in every case, but only an accurate rendering of what they really said. First of all, it is generally agreed that they spoke in Aramaic, but the Gospels were written in Greek. So the words we have in the Greek text on which the English is based are already a translation. Second, the Gospel writers, like writers today, sometimes summarized or paraphrased what was said. In this way, it is understandable that the renderings will be slightly different. But in this case, as in all other cases, the essence of what was originally said is faithfully produced in the original text. While we do not have the exact words, we do have the same meaning. Finally, when the sentences are totally different (but not contradictory), then we may reasonably assume that both things were said on that occasion and that one writer uses one and another writer the other. This is a common literary practice even today.   

MARK 15:39 —What did the centurion actually say about Jesus on the cross?

(See discussion on Matt. 27:54 .)   

Evidence: Mar 15:12

" Public opinion is held in reverence. It settles everything. Some think it is the voice of God." Mark Twain

Evidence: Mar 15:24

Messianic prophecy fulfilled: " They part my garments among them, and cast lots upon my vesture" ( Psa 22:18 ). See Luk 1:32-33 footnote.

Evidence: Mar 15:26

Contradictions in the Bible—Why Are They There?

The Bible has many seeming contradictions within its pages. For example, the four Gospels give four differing accounts as to what was written on the sign that hung on the cross. Matthew said, " This is Jesus the King of the Jews" ( Mat 27:37 ). However, Mark contradicts that with " The King of the Jews" ( Mar 15:26 ).Luke says something different: " This is the King of the Jews" ( Luk 23:38 ), and John maintains that the sign said " Jesus of Nazareth the King of the Jews" ( Joh 19:19 ). Those who are looking for contradictions may therefore say, " See— the Bible is full of mistakes!" and choose to reject it entirely as being untrustworthy.

However, those who trust God have no problem harmonizing the Gospels. There is no contradiction if the sign simply said, " This is Jesus of Nazareth the King of the Jews." The godly base their confidence on two truths: 1) " all Scripture is given by inspiration of God" ( 2Ti 3:16 ); and 2) an elementary rule of Scripture is that God has deliberately included seeming contradictions in His Word to " snare" the proud. He has " hidden" things from the " wise and prudent" and " revealed them to babes" ( Luk 10:21 ), purposely choosing foolish things to confound the wise ( 1Co 1:27 ).

If an ungodly man refuses to humble himself and obey the gospel, and instead desires to build a case against the Bible, God gives him enough material to build his own gallows.

This incredible principle is clearly illustrated in the account of the capture of Zedekiah, king of Judah. Jeremiah the prophet told Zedekiah that God would judge him. He was informed that he would be " delivered into the hand of the king of Babylon" ( Jer 32:4 ). This is confirmed in Jer 39:5-7 where we are told that he was captured and brought to King Nebuchadnezzar, then they " bound him with chains, to carry him to Babylon." However, in Eze 12:13 ; God Himself warned, " I will bring him to Babylon .. .yet he shall not see it, though he shall die there" (emphasis added). Here is material to build a case against the Bible! It is an obvious mistake. Three Bible verses say that the king would go to Babylon, and yet the Bible in another place says that he would not see Babylon. How can someone be taken somewhere and not see it? It makes no sense at all—unless Zedekiah was blinded. And that is precisely what happened. Zedekiah saw Nebuchadnezzar face to face, saw his sons killed before his eyes, then " the king of Babylon...put out Zedekiah’s eyes" before taking him to Babylon ( Jer 39:6-7 ). This is the underlying principle behind the many " contradictions" of Holy Scripture (such as how many horses David had, who was the first to arrive at the tomb after the resurrection of Jesus, etc.).

God has turned the tables on proud, arrogant, self-righteous man. When he proudly stands outside of the kingdom of God, and seeks to justify his sinfulness through evidence he thinks discredits the Bible, he doesn’t realize that God has simply lowered the door of life, so that only those who are prepared to exercise faith, and bow in humility may enter.

It is interesting to note that the seeming contradictions in the four Gospels attest to the fact that there was no corroboration between the writers.

Evidence: Mar 15:39

The Witness (An interesting insight into what may have been...)

By Danny Hotea

As was my custom, I rose early that day to pay homage to the gods by prayers and burnt offerings. To which I vowed my obedience on that fateful morning, I cannot now remember. There were so many.

Leaving the place of worship, I endeavored to sit quietly and read the creeds of Rome as written by the emperor himself. It was my duty not only as a centurion, but as a Roman citizen, to understand the purpose of almighty Caesar and Rome. However, just as I began pouring over the open scroll, a nameless messenger came panting with word from Pontius Pilate, governor of Judea, ordering my garrison to his palace immediately.

I arrived with three hundred men as if by flight. The sun had hardly risen, and the air held an unseen weight, as if to distinguish this day from all others. The men, all clad in leather and metal with swords swaying from their belts and spears stabbing at the sky in protest of their unusually early arousal, wobbled restlessly in rigid formation, awaiting my command. The sound of spiked sandals scraping the stone palace floor echoed down the long, stone hallway adding tension to mystery. They undoubtedly supposed that I knew the reason for it all. But I didn’t—until another messenger came with another scroll describing our purpose exactly.

Jerusalem was a place known for its concentrated reserve of mindless zealots. And I had experience in stamping out the feeble efforts of disorderly vagrants and disorganized militias meant to unshackle the Jews from Rome’s iron grip. One in particular came to mind as I read the final sentence of that day’s orders. It was the most recent and pathetic uprising. A small army of poorly armed religious rebels managed to assassinate an insignificant gatekeeper in the governor’s palace. The idea that a handful of superstitious peasants could overthrow Rome was ridiculous and, if it weren’t so sad, it would be laughable. Their leader had been a thin, sweaty man with hardly any beard, balding head and shifting eyes. A Jew. A brainless dreamer suffering from resentment. His name was Barabbas. He was hardly a match for Rome. I caught him in the streets attempting to hide beneath a vendor’s blankets after his pitiful militia had been butchered and left for the dogs. I was his judge and jury. And since only Romans have the right to a trial, I stuffed him in a smaller-than-usual cell after the garrison had their day’s exercise of beating him with rods and slapping him with gloved fists.

That day had another experience for me altogether.

As we pushed our way into the Praetorium hauling the scourged offender to the platform, where another Man stood, the mob sang out in a chorus of hatred, " Crucify Him!" The governor addressed the riotous masses with careful words, offering them a choice between the bloodied and uncondemned Man now occupying the platform with him, or the pathetic zealot, Barabbas, who had failed an attempt to destroy Rome. Immediately they sent out blood-curdling screams consenting to the murder of the One and the release of the other. It was apparent, by their screams, that this Man had not offended Rome. He had offended the Jews.

A messenger interrupted the procedure, which was doubtlessly an urgent matter, after which I was signaled to bring Him into the governor’s inner court.

The conversation that took place proved this Man’s character. He spoke only when questioned and claimed that the governor’s authority was given to him by the Offender’s Father, which made little sense to me at the time. When He said He was a King, I wondered whether Barabbas, the sweaty zealot, had similar thoughts. But, all in all, this Man had authority incomparable to any I had seen before. This fact was startling considering I had seen the Caesar and all his delegates more often than Pontius himself.

What seemed like moments later, my garrison had elbowed their way through the riotous crowds to the place of execution, hauling two offenders of Rome and One offender of the Jews.

His head had been crowned with thorns, no doubt a torturous invention of the guiltless soldiers in my garrison. His beard replaced with bleeding flesh. His back opened wide by a Roman scourge to an infectious environment full of illness bred in the hearts of vehement enemies. Yet, it seemed that these were the slightest of His pains judging by the weight of grief He bore on His countenance. His visage carried an eternal load of unfamiliar burdens.

As was my custom, I drove the first nail into the left wrist of each offender inaugurating their torturous departure from this world and instructing my garrison how to proceed with the crucifixion. The two vagrants wrestled pathetically against the soldier’s grip that held their filthy arms against the knotted wood, spitting out blasphemies against the gods of Rome and sprinkling our faces with bloody specs of mucus. But they could do little more than wiggle their palms and claw at my wrists with their broken nails until the iron spike impaled the wrist and its owner’s arm was pinned against the wood, twitching like a wounded animal. I often delighted in the sound of their ear-splitting screams and hellish moans that filled the air and the sight of their epileptic convulsions of agony as their crosses were set upright. It became somewhat of a drama to which I looked forward with secret pleasure, even more than the gladiators and the chariot races where countless men had lost their lives to entertain Rome. I could hardly keep from smiling, at times.

But this Man, although He was innocent, displayed no reluctance in placing His arm against the wood. His eyes fastened on the soldier holding His arm and on me, His sadistic executioner. I expected the typical reaction as the iron penetrated His skin. But this Man was not typical in any sense of the word. Instead of spraying my face with spittle, He groaned and looked away, scrapping His thorny crown against the lumber behind His head. Unlike the other two, this Man did not moan in melodies of agony as the cross sat upright, disjointing its resident. Tears ran down His scabbed face as He viewed the masses streaming past the foot of His cross. Their venomous words struck the air like frothy waves pounding some seaside cliff. And, unlike the other two, whose hoarse-voiced cursing baptized each passerby with vulgar threats and swollen words of every sort, He spoke kindly to a few standing at the foot of His cross. Had He not been a Jew, I would have been compelled to defend His dying reputation for sheer sympathy’s sake.

At the instant before He died, the sky blackened as if it had been split open like a carcass and all its guilt bled out onto the clouds. The earth convulsed, shaking and tossing my men and I like mere toys. At that instant I knew this Man was no mere Man.

He wielded an exclusive power. The image of Rome, as if it were a colossal statue carved of iron, lay in heaps beneath His cross as a mound of chaff vulnerable to the slightest breath of wind. The sight of His emaciated corpse stabbed at my conscience. Had I done wrong? If not, then why such agony of heart? I was bleeding now and my zeal for Rome poured from the bowels of my heart like the streamlets coursing from His side and brow. He had slain me; not I Him. His naked body, reduced to shards of stinking flesh hanging lifelessly on the cross, seemed more alive than I did standing with my hand-polished helmet and Roman embroidery hanging like empirical curtains from my shoulders. I was ashamed of myself.

I turned away to prevent my tears from being noticed. Regret welled up in my soul and poured out onto my cheeks with burning tears. I tried desperately to compose myself to no avail. Once more, I turned to look at Him, and my knees betrayed me to the ground beneath. My forehead kissed the ground in an unguarded slump. I gritted my teeth and formed the words, " Truly, this was the Son of God!"

I have never been the same since.

Introduction / Outline

Robertson: Mark (Book Introduction)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

JFB: Mark (Book Introduction)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Outline)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 15 (Chapter Introduction)

Overview

Mar 15:1, Jesus brought bound, and accused before Pilate; Mar 15:6, Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified; Mar 15:16, He is crowned with thorns, spit on, and mocked; Mar 15:21, faints in bearing his cross; Mar 15:27, hangs between two thieves; Mar 15:29, suffers the triumphing reproaches of the Jews; Mar 15:39, but is confessed by the centurion to be the Son of God; Mar 15:42, and is honourably buried by Joseph.

Poole: Mark 15 (Chapter Introduction)

CHAPTER 15

MHCC: Mark (Book Introduction)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 15 (Chapter Introduction)

(Mar 15:1-14) Christ before Pilate.

(Mar 15:15-21) Christ led to be crucified.

(Mar 15:22-32) The crucifixion.

(Mar 15:33-41) The death of Christ.

(Mar 15:42-47) His body buried.

Matthew Henry: Mark (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 15 (Chapter Introduction)

What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor (Mar 15:1-5). II. Cried out against by the common people, at the instigation of the priests (Mar 15:6-14). III. Condemned to be crucified immediately (Mar 15:15). IV. Bantered and abused, as a mock-king, by the Roman soldiers (Mar 15:16-19). V. Led out to the place of execution with all possible ignominy and disgrace (Mar 15:20-24). VI. Nailed to the cross between two thieves (Mar 15:25-28). VII. Reviled and abused by all that passed by (Mar 15:29-32). VIII. Forsaken for a time by his father (Mar 15:33-36). IX. Dying, and rending the veil (Mar 15:37, Mar 15:38). X. Attested and witnessed to by the centurion and others (Mar 15:39-41). XI. Buried in the sepulchre of Joseph of Arimathea (Mar 15:42-47).

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 15 (Chapter Introduction)

The Silence Of Jesus (Mar_15:1-5)

The Choice Of The Mob (Mar_15:6-15)

The Soldiers' Mockery (Mar_15:16-20)

The Cross (Mar_15:21-28)

The Limitless Love (Mar_15:29-32)

The Man Who Gave Jesus A Tomb (Mar_15:42-47)

Constable: Mark (Book Introduction)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

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Warfield, Benjamin B. An Introduction to the Textual Criticism of the New Testament. London: Hodder & Stoughton, 1899.

Wessel, Walter W. "Mark." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Williams, George. The Student's Commentary on the Holy Scriptures. 5th ed. London: Oliphants, 1949.

Williams, Joel F. "Discipleship and Minor Characters in Mark's Gospel." Bibliotheca Sacra 153:611 (July-September 1996):332-43.

_____. "Literary Approaches to the End of Mark's Gospel." Journal of the Evangelical Theological Society 42:1 (March 1999):21-35.

Wrede, William. The Messianic Secret. 1901. Reprint ed. Cambridge: James Clarke, 1971.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Sadducees," by D. A. Hagner.

Copyright 2003 by Thomas L. Constable

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Book Introduction)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

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Herzog, William R., II. "Temple Cleansing." DJG 817-821.

Hoehner, Harold.W. Herod Antipas. Grand Rapids: Zondervan, 1972.

. "Herodian Dynasty." DJG 317-326.

Hooker, Morna. The Gospel According to Saint Mark. Black's New Testament Commentaries. Peabody, MA: Hendrickson, 1991.

Hurtado, Larry W. Mark. New International Biblical Commentary. Peabody, MA: Hendrickson, 1989.

Jeremias, Joachim. The Central Message of the New Testament. New York: Charles Scribner's Sons, 1965.

Judge, E.A. "The Regional Kanon for Requisitioned Transport." In New Documents Illustrating Early Christianity. Ed. G.H.R. Horsley. North Ryde, Australia: Macquarie University, 1976.

Juel, Donald. Messianic Exegesis. Philadelphia: Fortress, 1988.

Keck, Leander E. "The Introduction to Mark's Gospel." New Testament Studies 12 (1965-66): 352-372.

Lane, William L. The Gospel according to Mark. New International New Testament Commentary. Grand Rapids: Eerdmans, 1974.

Marcus, Joel. "The Jewish War and the Sitz im Leben of Mark." Journal of Biblical Literature 111 (1992): 443-446.

Marshall, I. Howard. The Gospel of Luke. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. The Origins of New Testament Christology. Updated ed. Downers Grove: InterVarsity, 1990.

McGarvey, J.W. "Biblical Criticism." Christian Standard 32 (1896): 1367.

. The New Testament Commentary. Vol. 1: Matthew and Mark. Delight, AR: Gospel Light, 1875.

McIver, Robert K. "One Hundred-Fold Yield - Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8." New Testament Studies 40 (1994): 606-608.

McRay, John. Archaeology and the New Testament. Grand Rapids: Baker, 1991.

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Roads, David and Donald Michie. Mark As Story. Philadelphia: Fortress, 1982.

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. "Demon, Devil, Satan." DJG 163-172.

. "Sanhedrin." DJG 728-732.

. "Scribes." DJG 732-735.

Westerholm, Stephen. "Pharisees." DJG 609-614.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV