Mark 15
DorrisMark 15:1-5
- JESUS ACCUSED BEFORE PILATE
(Matthew 27:1-2; Matthew 11-14; Luke 23:1-5; John 18:28-38)
1 And straightway in the morning–The trial of Jesus before the Sanhedrin had begun in the night preceding this “morning.”
the chief priests with the elders and scribes, and the whole council, held a consultation,–Matthew (Matthew 27:1) says: “Took counsel against Jesus to put him to death.” Luke (Luke 23:1) says: “The whole company of them rose up” together, and he was led away with their council. They desired now to make formally legal in daylight what they had hastily consummated in the illegal night and place.
and bound Jesus,–Rebound him. He had probably been relieved of his fetters while shut up with the officers. They might have simply bound him more securely.
and carried him away,–And delivered him up to Pilate. (John 18:12-24.)
and delivered him up to Pilate.–Pilate was the sixth Roman procurator of Judea. He was the supreme authority in the province, but responsible to the governor of Syria. What a beginning for a feast day which celebrated an act of deliverance by God from death! They observe it by an act of deliverance of God’s Son to death. The state has no business to meddle in religion. The church which invites it is apostate. The state has as much business to meddle in religion as the church or an individual Christian has to meddle in politics. There is no Bible authority for either.
2 And Pilate asked him, Art thou the King of the Jews?–This question indicates that something had been said to Pilate by the Jews touching this point, or he would not have asked this question. This is clearly brought out by John who reports Jesus as saying to Pilate in answer to this question “Sayest thou this of thyself, or did others tell it thee concerning me?” Jesus answered that he was king of the Jews, but explained to Pilate that his kingdom was not of this world, and for this reason was not a rival of any earthly kingdom in the sense of which the Jews would accuse him. It was this statement of Jesus in all probability which enabled Herod and Pilate to decide there was no fault in him. (Luke 23:14-15.)
And he answering saith unto him, Thou sayest.–This was equivalent to “Thou sayest what is true.” It was answering in the affirmative.
3 And the chief priests accused him of many things.–[They were not present in the hall of trial, but laid the accusations against him before Pilate. To none of the accusations did he reply. To none of the questions did he answer save, “Art thou the Son of God?” “Art thou the King of the Jews?” To these he always responded, because they involved the great claims he came to establish; and the belief of these truths is the starting point to eternal life.]
4 And Pilate again asked him, saying, Answerest thou nothing? behold how many things they accuse thee of.–[Then Pilate entered into the judgment hall again, and called Jesus, and said unto him (John 18:33);showing he went out to hear again or confer with the priests and the members of the Sanhedrin concerning the charges they made against him. When he returned he plied Jesus with the same question, showing this was the point on which they relied to extract the sentence of death from Pilate–that he was a rival of Caesar, and disloyal to the Roman government. Jesus, knowing he was prompted by these persons, asked: “Sayest thou this thing of thyself, or did others tell it thee concerning me? Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me: What hast thou done?” (John 18:34-35.) Pilate questioned him as prompted by the Jews, and asked him to state his case. Jesus then answered: “My kingdom is not of this world; if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
Pilate therefore said unto him, Art thou a king, then? Jesus answered, Thou sayest that I am a king.
To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth.” Pilate is jealous of any one claiming to be a king, as he is the representative of Caesar the king. Jesus explains that his kingdom is not an earthly kingdom, else his servants would fight. He gave Pilate to understand he was in no sense a rival of Caesar, and that his servants would not engage in carnal war in his behalf. While he explained this to Pilate, against the many accusations of the Jews he answered nothing. It is thought “my servants” refer to the legions of angels at his command to deliver him if he should say the word. (Matthew 26:33.) If Jesus would not suffer his servants to enter into carnal warfare to establish and sustain his spiritual kingdom, then he certainly does not expect them to establish and sustain human governments by and through carnal warfare. If they could not fight to establish his own kingdom, surely they cannot to establish one for some one else.
5 But Jesus no more answered anything; insomuch that Pilate marvelled.–[He persisted in silence to all accusations of the Jews, so that Pilate wondered at his persistent silence. The charges were chiefly false, and he could have refuted them, but he resisted not evil. Only when his claims to be the Son of God and the king of the Jews in the high unworldly sense were questioned, did he speak. Luke (Luke 23:4-5) says Pilate at this time said: “I find no fault in this man. But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, beginning from Galilee even unto this place.” Galilee was in Herod’s jurisdiction. When Pilate heard this, he sent him to Herod, who was at Jerusalem at the time.
Pilate believed him innocent; he did not wish to offend the Jews; so he thought to shift the responsibility to Herod. (Luke 23:8.) Herod was glad to see him–had long hoped to see him work a miracle. He questioned him in many words, but he answered him nothing. Chief priests and scribes vehemently accused him of many things. Herod, with his men of war, set him at naught, mocked him, dressed him in a gorgeous robe, and sent him to Pilate. The same day Pilate and Herod are made friends together; they had been at enmity; but Herod found nothing worthy of death in Jesus. (Luke 23:15.) Jesus courted the favor of none of his judges.]
Mark 15:6-15
- AND JESUS
(Matthew 27:15-26; Luke 23:13-25; John 18:39-40)
6 Now at the feast he used to release unto them one prisoner, whom they asked of him.–This was a humane and beneficent usage, but it was terribly abused on this occasion when wicked men made it tributary to their diabolical hatred, killing the Prince of life and desiring a murderer to be granted unto them. (Acts 3:14.) [The Passover feast was the most sacred of the Jewish feasts. Pilate was the Roman ruler of the Jews. They were restive under the rule of foreigners, and he was disposed to show personal kindness and favor to them as a people, that he might as far as possible reconcile them to their condition. On their great feast day he was accustomed to let them select one of their prisoners, whom he would release to them.]
7 And there was one called Barabbas, lying bound with them–He, together with other notorious characters, was bound in some way, in addition to being in prison. This, of course, was to keep them from escaping prison.
that had made insurrection, men who in the insurrection had committed murder.–He was “a robber” (John 8:40), and had excited insurrection in the city (John 8:40), and as we here learn a murderer. So he was a robber, an insurgent, and a murderer. These facts account for Matthew’s statement that he was a “notable prisoner.”
8 And the multitude went up and began to ask him to do as he was wont to do unto them.–This suggested to Pilate another way out of the difficulty, for he plainly saw the motives of the Sanhedrin, and that Jesus had committed no crime. When, therefore, they came marching back with Jesus, he addressed them with the people, declaring that he found no political fault in Jesus worthy of death, and neither had Herod.
9 And Pilate answered them, saying, Will ye that I release unto you the King of the Jews?–This was to the people. [Pilate seized the request to again press on them that they should agree to the release of Jesus. He thought this was an opportunity to be just to Jesus.]
10 For he perceived that for envy the chief priests had delivered him up.–[Yes, the chief priests had through envy made him a prisoner, but as the release of one prisoner was to be left to the voice of the people and not alone to the priests, it was hoped on the part of Pilate that the people who had been so greatly benefited by Christ and whose safety had been imperiled by Barabbas would certainly give Jesus the advantage, but these people like many others could be influenced by designing politicians. It was apparent from the many false charges made, and from the bitter feeling shown, that there were no good grounds for his arrest; that he was guilty of no treason against Caesar, and that he was not a disturber of the peace of the country. They knew the charges they made were groundless. They knew he exercised divine power, and that he was a man of goodness and mercy to the afflicted; but he condemned them in their course, so that his success would be the overturning of the order of things of which they were the head, and would strip them of their power and authority. It so infuriated them that nothing short of his death would satisfy them. Pilate was disposed to let him go free.
His judgment was that way, and he wanted to be just if it did not cost him too much. “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.” (Matthew 27:19.) She knew something of Jesus doubtless, and had learned to respect him. Then supernatural influences were exerted.
She had a dream that troubled her, and she sent and asked her husband not to have anything to do with punishing that righteous man. “And Pilate called together the chief priests and the rulers and the people, and said unto them, Ye 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: no, nor yet Herod for he sent him back unto us; and behold, nothing worthy of death bath been done by him. I will therefore chastise him, and release him.” (Luke 23:13-16.) This was the formal, official decision of the case by Pilate on the charges and the testimony presented by his accusers. It is a strange and inconsistent sentence: I find no fault in him, yet will chastise him. Why chastise a man without fault? It was a proposition to wrongly inflict degrading punishment on Jesus to please the Jews. It was an effort to compromise with sin and wickedness.
It was one step in the path of conscious wrong on the part of Pilate as judge, and one step taken opens the way for and necessitates another and another. This does not mean a man must not be kind and forbearing with those who do not fully see the truth, and encourage and lead them kindly in the right way; but he must be firm for that truth, and uncompromising in holding to the right.]
11 But the chief priests stirred up the multitude, that he should rather release Barabbas unto them.–As the people were to choose which one should be released, these malicious priests in ceaseless efforts plead with them to choose Barabbas instead of Jesus. [The people seem to have been willing to listen to Pilate in his proposition. They were more just than the leaders. But the chief priests and scribes stirred them up, and encouraged and excited them to demand of Pilate that he release Barabbas (the robber) and leave Jesus in prison, trusting yet to induce Pilate to sign his death warrant. To compromise with wrong is to betray God–is to serve the evil one.] Rather the devil than Christ. Bad enough to thus choose, but how frightful the character of him who influences others to choose thus.
12 And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews? –[Knowing Jesus was innocent, he asked this question. This was half yielding to their cries. He showed it was against his will, in that he taunted them, “Ye call [him] the King of the Jews.” But he surrendered his prerogative to decide, gave up what was his duty, and pandered to what he knew to be unjust demands to follow them.]
13 And they cried out again, Crucify him.–They were fully determined to put him to death; to call their attention to Jesus was but an occasion to cry again, “Crucify him.” They had by this time influenced the people to join them in their request.
14 And Pilate said unto them, Why, what evil hath he done?–This was a hard question. The most effective answer they could give is one reported in John’s account: “If thou release this man, thou art not Caesar’s friend.” These Jews knew exactly how to reach the governor. It was to intimate that he would lose his governorship if he did not condemn Jesus. The hour for argument or reasoning was gone by. They were determined to achieve their deadly purpose by clamor.
But they cried out exceedingly, Crucify him.–When the evil spirit takes possession of a human heart, the tendency is to wax worse and worse. As the matter was again and again referred to them, they grew more vehement and boisterous each time. There is nothing more terrible than the fierce outcry of an infuriated mob. Pilate now performed a symbolic action. This was a Jewish custom, which he adopted, the better to impress them that they must take the whole responsibility. He had water brought and washed his hands, saying, “I am innocent of the blood of this righteous man; see ye to it. And all the people answered and said, His blood be on us, and on our children,” the awful self-imprecation that has been so terribly filled in the history of the Jewish nation.
15 And Pilate, wishing to content the multitude,–It was no love of the people but a desire to have the support of the people to his office that caused Pilate to please them in this instance. What was one poor lowly man by the side of the rage and clamor of a whole populace, which might reach the ears of the Roman authorities?
released unto them Barabbas,–The bloodstained robber, who had opposed the Roman government, who was an enemy to Caesar. These hypocritical chief priests, who had “no king but Caesar,” were demanding the release of Caesar’s enemy.
and delivered Jesus,–By delivering Jesus to the Sanhedrin, Pilate sacrificed his lofty and independent position, as a secular judge and representative of Roman law, to the religious fanaticism of the Jewish hierarchy. The state became a tool in the hands of an apostate and bloodthirsty religious institution. How often has this fact been repeated in the history of religious persecution! By this act Pilate condemned himself and gave additional force to his previous testimony to the innocence of Christ, showing that this was dictated neither by fear nor favor, but was the involuntary expression of his remaining sense of justice from the judgment seat.
when he had scourged him, to be crucified.–The scourging was preparatory to the crucifixion, but was not an essential part of it. Washing his hands in water in the presence of the accusers, indicating that he was innocent of Jesus’ death, did not exonerate Pilate from blame, but his act and deed had clothed his name with infamy and shame that will endure to eternity. A timeserver, a cowardly spirit that would deliver to death the innocent Lamb of God rather than run the risk of losing his office. His name should in itself be an everlasting warning to office seekers and panderers to public favor who will sacrifice truth and justice for self-aggrandizement. Politicians today are just as ready to please the people by releasing wrong and scourging right as in the days of Jesus. Religious politicians are no better.
The Roman scourging was much more severe than the Jewish. The Jews numbered the lashes, the Romans laid them on without number or mercy.
[When a man for the sake of popularity, worldly honor, and ease turns from the truth of God and leaves it to be abused by its enemies, what differs his course and character from that of Pontius Pilate? If his course and character are the same, his destiny must be the same. Often now are the same scenes reenacted with reference to the spiritual, more sacred body that were enacted with reference to the fleshly body by Judas and Pilate. It is often done unconsciously, because we do not see the elements of character that are condemned in them.]
Mark 15:16-21
SECTION SIX
THE DEATH, BURIAL, AND OF JESUS
Mark 15:16 to 16:20
- JESUS MOCKED AND LED AWAY BY THE
(Matthew 27:27-32; Luke 23:26-32; John 19:1-3; John 19:16-17)
16 And the soldiers led him away within the court,–The scourging seems to have taken place in the open space in front of the Praetorium, and in sight of the people. It was done on the naked back.
which is the Praetorium;–This was doubtless built, like most large eastern houses, in a quadrangular form around a court. The judgment seat of Pilate had been outside, to satisfy the scruples of the chief priests. Now the soldiers take him inside to have their own amusement at his expense.
and they call together the whole band.–That is, “the cohort,” from four to six hundred men, who were the garrison.
17 And they clothe him with purple,–The imperial color which some of the emperors had forbidden to be worn by subjects; therefore the mocking emblem of his kingly authority. Matthew says a “scarlet robe.”
and platting a crown of thorns, they put it on him;–The Syrian Acacia had thorns as long as a finger. They were the buckthorn and others. Some think that the thorn used was Arabian mulik. “It was very suitable for their purpose, as it has many sharp thorns, which inflict painful wounds, its flexible, pliant and round branches might easily be plaited in the form of a crown.” It is just so that the hypocrite decks Christ.
18 and they began to salute him, Hail, King of the Jews !–Matthew adds that they put “a reed in his right hand.” He also says “they kneeled down before him.” These things were done to mock Jesus. They saluted him after the manner of paying obeisance to royal persons.
19 And they smote his head with a reed,–Driving down upon it the crown of thorns. This reed they probably placed in his hand as a scepter, and then tiring of that, they took it and whipped him over the head with it.
and spat upon him,–Expression of utmost contempt.
and bowing their knees worshipped him.–Thus they mingled mocking and abuse.
20 And when they had mocked him, they took off from him the purple, and put on him his garments.–His own garments which had been removed when he was scourged.
and they lead him out to crucify him.–That is, out of the city limits. (Hebrews 13:12.) Jesus goes to death with glory beyond; Pilate rests secure in his office, with shame beyond; the chief priests gloat over success which will destroy their polity; the people follow with exultation, not knowing it is the beginning of sorrows. How different do things appear in the perspective of the future! But Jesus goes onward to the cross. A world needs salvation, which only he can give.
21 And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus,–This familiar mention indicates that all these were persons known to the evangelist. But to undertake to identify them with some certain ones who bore the same name, simply because of that fact, is absurd in view of the endless repetition of names in those days, and even in the New Testament.
to go with them, that he might bear his cross.–[And “they took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull.” (John 19:17.) Matthew, Mark, and Luke all state that as “they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus.” Jesus, exhausted and weakened by the long and sleepless period in which he had been on trial, was unable to bear it; so they pressed this foreigner into the service. Luke says: “And there followed him a great multitude of the people, and of women, who bewailed and lamented him.” This is the only indication we have during the progress of the trial that any of the multitude that sang Hosanna on his triumphal entry remained faithful to him during his trial. “Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck.” In the Sanhedrin there were some who had not consented to this condemnation. Joseph of Arimathea and Nicodemus, who first came to Jesus by night, were of this number. (Luke 23:28-29.) But their voices were not heard in the cry for his crucifixion.]
Mark 15:22-28
- THE
(Matthew 27:33-38; Luke 23:33-34; Luke 23:38; John 19:17-24)
22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.–“Golgotha” is Hebrew for skull. “The place of a skull” was the place of execution of criminals. “The place of a skull” has about the same significance as “bone yard,” as sometimes a place of execution of criminals is called in a slangy way. “Calvary” means a bare skull, and is applied to the same place. Golgotha is Hebrew; Calvary is Greek for skull. There is nothing in the Bible that justifies it being called “Mount Calvary.” They who bring him on are the soldiers, to whom he has been delivered to be crucified. The band is under the command of a centurion.]
23 And they offered him wine mingled with myrrh:– [Matthew says “wine to drink mingled with gall.” Myrrh was bitter, hence called gall by Matthew. Vinegar was soured wine. This was given to persons about to be executed on the cross to stupefy the senses and deaden pain.] To give it was a custom of the Jews.
but he received it not.– [Matthew says, “When he had tasted it, he would not drink.” He tasted, learned what it was, and refused to be stupefied by the potion. This was given before he was nailed to the cross.] He would not do his work stupefied or intoxicated. In the full possession of all his mental faculties he would “tread the winepress.” He was determined not to ward off the sufferings that had been appointed for him.
24 And they crucifiy him,–[The crucifixion consisted in nailing the outstretched hands to the cross and leaving him to die by the suffering and exposure. The victim, with outstretched arms, was nailed to the cross, his feet nailed or tied to the upright post, and a peg was fixed in the post between the legs to support his weight. He lingered in this way until relieved by death. Sometimes he lingered in this torture two or three days. Who can imagine torture greater than this? The body was watched by soldiers until death came, otherwise the friends might take it down and the person be restored to freedom.] Crucifixion was unanimously considered the most horrible form of death.
and part his garments among them,–The garments of which he had just been stripped.
casting lots upon them, what each should take.–[They parted his garments. They divided them into four parts, corresponding to the number of soldiers engaged in his crucifixion. John says: “When they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat: now the coat was without seam, woven from the top throughout. 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 said, They parted my garments among them, and upon my vesture did they cast lots.” (Psalms 22:18.) The soldiers, knowing nothing of this prophecy, in their course fulfilled it. When they crucified him, Luke reports that he said: “Father, forgive them; for they know not what they do.” This prayer for forgiveness, I take it, was more especially for the soldiers, who ignorantly did what others planned.]
25 And it was the third hour, and they crucified him.–[The third hour, by the usual computation of time, would be nine o’clock a. m. He was betrayed during the early part of the night, Thursday, 14th. He was carried to Annas, then to Caiaphas, and tried. Then when it was day they again assembled and confirmed what had been done during the night. They brought him to Pilate; he tried him, and sent him to Herod, who heard the accusations, and questioned him, and returned him to Pilate. He parleyed with the Jews, finally yielded, signed the death warrant, and again and again pleaded with the Jews for him.
He is delivered to the soldiers, carried to Calvary, and is crucified, nailed to the cross. It seems impossible that this could be done by nine o’clock a.m., but John (John 19:14) says: “It was the Preparation of the Passover: it was about the sixth hour” when he delivered him “unto them to be crucified.” (Verse 16.) This places the crucifixion after twelve o’clock. The explanation usually accepted is that the day was divided into four parts of three hours each–the first from six to nine; second from nine to twelve; third from twelve to three; fourth from three to six. Mark called the third division, beginning at twelve noon, the third hour.]
26 And the superscription of his accusation was written over, The King of the Jews.–[Over the head of the criminal was usually a board with a label telling who the criminal was, and the crime for which he was convicted. Mark says Pilate wrote, “The King of the Jews”; Matthew, “This is Jesus the King of the Jews”; Luke, “This is the King of the Jews”; John, “Jesus of Nazareth, the King of the Jews.” Three of these could be easily explained by their having been written in terms a little different in the different languages–Hebrew, Greek, and Latin. This would leave the fourth unexplained, so we must conclude the writers presented the sense without being exact as to the words. John (John 19:21) says: “The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews; but, that he said, I am King of the Jews.” This inscription and the reply to the request show Pilate was chagrined–that he was petulant toward them. He had trampled on right to please them, and would do no more. But when the great deed was done, the smaller matters were nothing.]
27 And with him they crucify two robbers;–Meyer says that this is spoken with reference to another band of soldiers, the others, according to Matthew, having sat down to watch Jesus. The two may have been those companions of Barabbas mentioned in verse 7.
one on his right hand, and one on his left.–They might well be considered as representatives of the two classes who had secured his death, the priests and the scribes. John was standing somewhere near the cross, and how vividly must have come to his mind the request which he and James had once made, to be on his right and left, and the answer that Jesus made. [This was the work of the Romans, not of the Jews. The thieves were likely already condemned and they concluded to crucify all at once. They placed one on his right hand, the other on his left. This was done to heap ignominy on Jesus. The Roman soldiers entered fully into the spirit of the Jews in heaping shame upon him, so they place him between the two thieves, utterly unconscious in so doing that they are fulfilling prophecy concerning him.]
28 And the scripture was fulfilled, which saith, And he was reckoned with transgressors.–This verse is omitted in the American Revised Version, but retained in the footnotes. [In that wonderful prophecy of the Savior (Isaiah 53:12) it was foretold, he “was numbered with the transgressors”; and now, under the providence of God, wicked men, who know nothing of God or these scriptures, carry out the predictions in the most striking manner. What they do to degrade him proves him beyond doubt to be the sent of God, and secures to him everlasting honor and glory. God turns ignominy, suffered by his children for his sake, into everlasting honor and glory. If we suffer with him we will reign with him.]
Mark 15:29-32
- BY THE PEOPLE
(Matthew 27:39-44; Luke 23:35-37)
29 And they that passed by–This indicates that the place of crucifixion adjoined some public thoroughfare.
railed on him, wagging their heads,–Called to him in a loud, jeering voice. Indicating by the motion of the head, according to Psalms 22:7-8, a malicious jeering at the helplessness of one who had made such lofty pretensions.
and saying, Ha! thou that destroyest the temple, and buildest it in three days,–The charge made against him before the Sanhedrin at their first meeting in the night. [They ridiculed him, hooted at him. They fulfilled the prophecy in Psalms 22:7-8 : “All they that see me laugh me to scorn; they shoot out the lip, they shake the head, saying, Commit thyself unto Jehovah; let him deliver him:let him rescue him, seeing he delighteth in him.” God so overruled the wickedness of both the Jews and Gentiles as to fulfill all the prophecies and prophetic types concerning Jesus that had gone forth in the Old Testament. The very things they did to degrade him, and show he was not divine, proved he was a child of prophecy, the Son of God. He had early in his ministry–referring to his body, and foretelling his resurrection from the dead–said, “Destroy this temple, and in three days I will raise it up.” (John 2:19.) They had this one of the chief charges to prove his blasphemy before the Sanhedrin, and now, as he is nailed to the cross, suffering its excruciating torments, they taunt him with the claim. They think his helpless and suffering condition an expressive comment upon the pretentious claim. Yet God is preparing through this course for the wonderful explanation and fulfillment of the prophecy by his resurrection from the dead. His own disciples did not understand it when spoken. “When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said.” (John 2:22.) They then understood what he meant, and saw its wonderful fulfillment in his resurrection from the dead.]
30 save thyself, and come down from the cross.–Matthew adds, “If thou art the Son of God.” It was a challenge which, though it came from malignant hearts, Jesus must meet. It was absolutely necessary to the authenticity of his claims that he should show his power to come down from the cross, but he chose his own time to do it. Little did they know that Jesus was in the act of providing their own salvation. He did, however, more than come down from the cross–he came up again from the dead. [This reasoning was, if he could rebuild the temple in three days, he could save himself from the cross. They looked at the outward appearance, and thought his suffering and helpless condition a sad commentary upon his claims to be able to save the world, so they ridiculed him as a Savior. If he could not save himself, how could he save others? Their heartless cruelty was shown in the manner in which they could rejoice and make merry over his sufferings.]
31 In like manner also the chief priests mocking him among themselves with the scribes–With the same indications of malicious and derisive joy. It is easy to imagine the scene. These haughty priests and teachers would not mingle with the common people. They had gotten off in a. group by themselves, to rejoice over the result of their night and day’s work. They would now retain, they thought, their lease of power over the people.
said, He saved others;–The rescuing of Lazarus from death had caused them to mature and hasten their plans for his destruction. They may have heard, also, of Jairus’ daughter and the son of a widow of Nain, since Jerusalem was full of Galileans.
himself he cannot save.–Or, as in the margin, “Can he not save himself?” A just question from wicked hearts. But nothing would have angered them more than its affirmative answer. [From the chief priests and scribes–the religious teachers–a high show of the feelings of humanity ought to have been expected. They were teachers of the scriptures. Solomon (Proverbs 24:17-18) said: “Rejoice not when thine enemy falleth, and let not thy heart be glad when he is overthrown: lest Jehovah see it, and it displease him, and he turn away his wrath from him.” But they joined in the taunts cast upon Jesus, and said, “He saved others”–referring doubtless to his healing their infirmities and sicknesses, and raising them from the dead–“let him save himself.” They cannot understand but that his first and supreme desire was to be saved from the suffering he was undergoing. While the flesh drew back from the torture, his soul sincerely desired to do his Father’s will, and to suffer that men might be saved. So Jesus could call twelve legions of angels to his deliverance, but chose to suffer to redeem men.
To do his Father’s will was the leading desire of his soul. He did not act as men would act under similar circumstances.]
32 Let the Christ, the King of Israel,–Savage and exultant irony, but, if the resurrection be not a fact, most thoroughly deserved. But, thank God, the resurrection is a fact.
now come down from the cross, that we may see and believe.–Luke uses the general term “the rulers” at this point, which would include the elders, so we have all his enemies joining in the chorus of derision. It needs not to say that the last words were ironical, that they had no thought of accepting him, if they had “seen” what they asked.
And they that were crucified with him reproached him.–“The robbers also that were crucified with him cast upon him the same reproach.” (Matthew 27:44.) They reviled him. Luke tells us what they said: “And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us. But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man bath done nothing amiss. And he said, Jesus, remember me when thou comest in thy kingdom. And he said unto him, Verily I say unto thee, Today shalt thou be with me in Paradise.” (Luke 23:39-43.)
Mark 15:33-41
- THE AND THE END
(Matthew 27:45-56; Luke 23:44-49; John 19:28-30)
33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.–The sixth Roman hour, the hour of noon. Luke says, “About the sixth hour.” Three o’clock in the afternoon. From one prayer hour to the other, not to be specified to the minute; about three hours. The darkness was certainly over all the land of Judea. All the attempts made to explain and identify this darkness with some event in secular history are so much wasted time. [At 12 o’clock, at its meridian splendor, the sun was darkened. This was doubtless an expression of horror on the part of God at the enormity of the crime that was committed in crucifying Jesus.
He, too, was the light of the world, the Son of righteousness, to give light to the world. This was a significant declaration that the light of the world was put out in the death of Jesus. It began at twelve and continued until the ninth hour, or three o’clock. “Over the whole land” refers to the land of Judea, as such an expression is never applied to the whole world. The light went out in his death to appear in greater splendor and glory by his resurrection.] Out of Golgotha’s darkness came the world’s light.
34 And at the ninth hour–Matthew says: “Until the ninth hour.” Only Matthew and Mark relate the following incident.
Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?–Pronounced by some a mere exclamation of agony; a human sense of abandonment to death. [As the darkness is about to pass away, Jesus utters a loud cry, “Eloi, Eloi, lama sabachthani?” This is Hebrew, and means, “My God, my God, why hast thou forsaken me?” As the weakness of death comes on he feels God has forsaken him, and in distress he makes the cry. It seems to indicate a feeling of this kind. He was forsaken and betrayed by man. This he could bear, as man is weak, frail, and blind. But now he feels the support of God is withdrawn, and he asks, Why, what have I done that thou hast forsaken me? He could bear the treason, the denial, the forsaking of his chosen apostles–they were ignorant, weak, frail–but 0, my God, what have I done that thou hast forsaken me?]
35 And some of them that stood by, when they heard it, said, Behold, he calleth Elijah.–[Some, not understanding the Hebrew, now greatly fallen into disuse, misled by the similarity of sounds, said, “He calleth Elijah.” They imagined he was seeking help from Elijah. It would have been an indication of divine favor if God had sent some one from the spiritland to aid him, they thought.]
36 And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink, saying, Let be; let us see whether Elijah cometh to take him down.–[John (John 19:28) says: Jesus “saith, I thirst.” This was done in kindness to quench a thirst that rages under such suffering. He had refused the vinegar and myrrh in the beginning. He now receives this. Others said, “Let be; let us see whether Elijah cometh to take him down.” The miraculous powers that Jesus had shown through life, the wonders of nature that now transpired, seem to have brought them to half expect and apprehend some supernatural display to deliver Jesus and bring ruin to them. Yet it did not lead them to believe in him.]
37 And Jesus uttered a loud voice, and gave up the ghost. –[Jesus commended the keeping of his spirit to God, then yielded it up to him. Jesus was dead. He died to save men. The next verse says the veil of the temple, that separated the outer court from the holy of holies, was rent asunder–torn from the top to bottom. Matthew (Matthew 27:51-53) adds: “The earth did quake; and the rocks were rent; and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many.” John (John 19:26-27) relates one occurrence while he was on the cross that has been passed over: “When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold, thy son! Then saith he to the disciple, Behold, thy mother!
And from that hour the disciple took her unto his own home.” This shows the deep and strong love he bore to his mother that could make him forget the sufferings of the cross to provide a home of love and comfort for her in her declining years. Let it be remembered that all these sufferings and indignities were borne by Jesus with the knowledge that he could speak the word and twelve legions of angels would come to his deliverance. He failed to seek the deliverance because his deliverance from death would leave man a helpless and lost sinner without a way of escape from ruin. He bore it all out of love to man. His love for man was so deep and strong that he found more joy in the crown of thorns and the cross with the way open for man’s redemption than he found on the throne of God with the way for man’s redemption closed.]
38 And the veil of the temple was rent in two from the top to the bottom.–This veil between the holy and most holy places was torn, and exposed to view the most holy place. This was done by supernatural agency.
39 And when the centurion, who stood by over against him, saw that he so gave up the ghost,–Captain of a hundred, commanding the quaternions of soldiers who had crucified Jesus and the robbers. Matthew makes this clearer and includes the other soldiers: “When they saw the earthquake and the things that were done, feared exceedingly.” When they saw that he died so speedily, and amid such surroundings of sublimity.
he said, Truly this man was the Son of God.–The centurion beholding the wonderful occurrences, the sudden darkness and light, the earthquakes, the rending of the rocks and tombs was impressed with the truth of Jesus’ claims to be the Son of God.
40 And there were also women beholding from afar;–Matthew says: “Many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him.” (Matthew 27:55.) They witnessed the scene from some place as near as they could approach. In their devotion these women watched him to the last, and two of them (verse 47) continued after he died and saw where they buried him.
among whom were both Mary Magdalene,–Mary of Magdala. She had a real cause, peculiar to that of others, of attachment to Jesus, having been relieved by him of a most dreadful calamity, and restored to her right mind, after being possessed by seven devils. (Mark 16:9.)
and Mary the mother of James the less and of Joses,–Probably the wife of Cleopas, or Alpheus. (John 19:25.) She witnessed with Mary Magdalene, the burial of Jesus. (Verse 47.) “James the less,” literally, the little, but used in a comparative sense, meaning the younger, to distinguish him from James the son of Zebedee.
and Salome;–“The mother of the sons of Zebedee,” mentioned by Matthew 27:56. She is also regarded by some as “his mother’s sister” of John 19:25. Mary, the mother of Jesus, is not mentioned, as she had probably gone away with John, overwhelmed with sorrow (Luke 2:35), soon after she was committed to his care. (John 19:25-27.)
41 who, when he was in Galilee, followed him, and ministered unto him;–To his wants from their own substance. (Luke 8:3.) While multitudes of men joined in the cry, Crucify him, and forsook him in his trying moments, it does not appear that any of his female followers were thus unfaithful. In the midst of all his trials, and all the contempt poured upon him, they adhered to the Savior.
and many other women that came up with him unto Jerusalem.–Their names are not given. They also witnessed the scene.
Mark 15:42-47
- THE BURIAL OF JESUS
(Matthew 27:57-66; Luke 23:50-56; John 19:31-42)
42 And when even was now come,–The time after three o’clock in the afternoon.
because it was the Preparation, that is, the day before the sabbath,–The following day was to be a day of peculiar solemnity with the Jews, called “the great day of the feast.” More than ordinary preparation was therefore made for the Sabbath on the day before. Hence the day was known as a day of preparation. This preparation consisted in food, etc., to be used on the Sabbath. It had become a preparation day by custom, and not by force of law; for there is nothing in the law on the subject. The fact that it was the preparation is given by Mark as the reason why Joseph went to Pilate and asked for the body; John states it as the reason why “the Jews” besought Pilate to have the legs of the crucified broken and their bodies taken away. (John 19:31.) The same cause operated on both the friends and the foes of Jesus, each party having, in other particulars, a different object in view. It was not the preparation for the Passover, which had already been celebrated the evening before, but for the Sabbath of the Passover week, which was a “high day.” (John 19:31.) Mark explains it thus by adding, “That is, the day before the sabbath.”
43 There came Joseph of Arimathaea, a councillor of honorable estate,–It is thought by some that Arimathaea, the home of Joseph, was the ancient Ramah, the birthplace and home of the prophet Samuel, about five miles north of Jerusalem. He was 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. Matthew says of Joseph personally no more than that he was a rich man and a disciple of Jesus. Mark adds that he was an honorable councilor–that is, a member of the Sanhedrin; Luke, that he was “a good and righteous man” who “had not consented to their counsel and deed”; and John, that though a disciple of Jesus he was secretly so for fear of the Jews.
who also himself was looking for the kingdom of God;–He was waiting and expecting the kingdom of God to come. It had not come–established at this time, for surely Joseph would have known it. Then to find the time the kingdom of God did come, one must come on this side of the cross.
and he boldly went in unto Pilate,–God used this rich distinguished and secret disciple for a special and most important purpose. The outspoken male disciples of Jesus had fled, and if they had not, they had no influence with Pilate.
and asked for the body of Jesus.–Jesus was poor and left no finances for his burial expenses. Joseph was “a rich man” (Matthew 27:57) and though he had not heretofore the courage to express his friendship and discipleship, he now steps forward with his finances desiring to bury Jesus at his own expense. Men who are ordinarily timid sometimes exhibit great boldness in a trying crisis. The boldness of Joseph in identifying himself at this crisis as a friend of Jesus is the more apparent when we contrast his actions with those of the other male disciples, not one of whom seems, so far as the record shows, to have taken any steps for the proper care and burial of the body of Jesus. It required much moral as well as physical courage to act as his friend when his cause appeared hopeless and when most all men seemed to be his enemies. If there had been no special appeal to Pilate in behalf of Jesus, his body would have been buried that night in the common grave with the two thieves: for it was a law of the Jews that the body of an executed man should not remain on the cross on the Sabbath.
44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.–Wondered if 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 Pilate for the body, which implied that he was dead. That he was had been ascertained by the soldiers. (John 19 33.) Joseph had learned this but it seems Pilate had not. So before granting the request of Joseph, he called the centurion unto him to ascertain whether he was dead. He proceeded cautiously.
45 And when he learned it of the centurion, he granted the corpse to Joseph.–Being informed by the centurion of the fact that Jesus was really dead, Pilate gave the body, freely, as a present to Joseph, without demanding money for it.
46 And he bought a linen cloth,–A winding sheet in which the body was wrapped.
and taking him down,–The body from the cross. Jesus’ enemies nailed him to the cross, but Joseph, his friend, took his body down.
wound him in the linen cloth,–The cloth he had just purchased for this purpose. John (John 19:39) states that Nicodemus now joined Joseph, bringing a mixture of myrrh and aloes, about a hundred pounds weight. The cloth was wrapped about the body in such a way as to enclose the spices next to the body.
and laid him in a tomb which had been hewn out of a rock; –Matthew and John tell us it was a new tomb. It was God’s wisdom that the body of Jesus be buried in a tomb where no one had before been buried. It would also prevent a false statement, after his resurrection, that some one else had been raised. Matthew tells us that it was Joseph’s tomb. John (John 19:41) locates the tomb in a garden, and in the place where Jesus was crucified. The tomb of Joseph was doubtless a family vault. Thus was fulfilled the prophecy of Isaiah (Isaiah 53:9): “And they made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth.”
and he rolled a stone against the door of the tomb.–It was a large stone and so heavy that the women, on going to the tomb after the Sabbath had passed, were perplexed to know how to move it. (Mark 16:1-4.)
47 And Mary Magdalene and Mary the mother of Joses be-held where he was laid.– [Jesus was nailed to the cross at twelve noon, and died at three o’clock Friday afternoon. (This is the generally accepted time; others dissent from the chronology, making all the events of the week a day earlier than we have given; but we know of no good ground to dis-sent, and give the commonly accepted count.) Saturday was the Sabbath. It was a desecration of the Sabbath for dead bodies to remain on the cross during the day. So the Jews, anxious to get them down that day, besought Pilate that their legs might be broken to hasten death, that they might be buried.
Touching the question, “On what day was Jesus crucified?” I do not have the least ambition to write on that subject. I do not think that salvation of any soul depends upon the decision of the question. The scholarship of the world for nearly two thousand years decided that Jesus was crucified on Friday. I think they decided rightly. The Bible says seventeen times that he was raised on “the third day.” I never could count so as to make Sunday the third day from Thursday, counting both days, as we must. The scriptures say that he was buried three days or raised within three days five times.
I had as soon contradict five statements of the Bible as seventeen. But when I examine the Bible and its habit of speech, I find that “after eight days” means on the eighth day; “after three days,” on the third day. So when I adopt this method of interpretation I contradict none of the Bible statements save it say “three days and three nights.” But a part of a day sometimes passes for a day and night in their count. So I do not think my writing or my brethren’s will have any weight in settling a question that has been settled for nearly two thousand years. Let us study something practical. How can we convert a sinner?J