Marcos 15
Charles Spurgeon · Citado em PreceptAustin
Marcos 15
Spurgeon - Even as Isaiah had prophesied: “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.” An old writer says, concerning this shameful spitting, “What couldest thou have found on earth more vile and loathsome in order to thy abasement than that man should spit on thee? and this, moreover, with such railing and insult, as though thou wert the pest of mankind, a blasphemer and an outcast unworthy of the merest decencies of life! What, Lord, was there in thee to be loathed? Why, then, do they thus contemn and spit upon thee? Oh, my God, it is my due, not thine! Truly do I, Lord, deserve to be spitted on by every creature, as a vile and harmful thing, a wretched sinner, unworthy to live; but thou, Infinite Mercy, dost promote me to honour, dost spare me, and, for my sake, dost yield up the majesty of thy person and thy divine countenance to be humbled by such loathsome affronts and insults!” NET Note- "The statement Hail, King of the Jews! is a mockery patterned after the Romans' cry of Ave, Caesar ("Hail, Caesar!")." Mark 15:19 They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. NET Mark 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. NLT Mark 15:19 And they struck him on the head with a reed stick, spit on him, and dropped to their knees in mock worship. ESV Mark 15:19 And they were striking his head with a reed and spitting on him and kneeling down in homage to him. NIV Mark 15:19 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. kept beating His head: Mk 9:12 10:34 14:65 Job 13:9 30:8-12 Ps 22:6,7 35:15-17 Ps 69:12,19,20 Isa 49:7 50:6 52:14 53:3-5 Mic 5:1 Mt 20:18,19 Lu 18:32,33 22:63 23:11,36 Heb 12:2,3 13:13 and bowing: Ge 24:52 43:28 1Ki 19:18 Es 3:2-5 Isa 45:23 Ro 11:4 14:10,11 Php 2:10 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:27-30+ Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. 28 They stripped Him and put a scarlet robe on Him. 29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!” 30 They spat on Him, and took the reed and began to beat Him on the head. John 19:1-5+ Pilate then took Jesus and scourged Him. 2 And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; 3 and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face. 4 Pilate came out again and said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” 5 Jesus then came out, wearing the crown of thorns and the purple robe. Pilate *said to them, “Behold, the Man!” Remember that Jesus had predicted He would be treated this way... Mark 10:34+ “They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.” Compare Isaiah's prophecy.... Isaiah 50:6 I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting. SOLDIERS REPEATEDLY MOCK THE KING OF KINGS They kept beating (tupto/typto) His head (kephale) with a reed (kalamos), and spitting on (emptuo) Him, and kneeling (gonu) and bowing (proskuneo) before Him - (See Chart on Mocking of Christ) Beating and spitting and bowing are all in the imperfect tense depicting the soldiers (and recall it was a cohort so there may have been as many as 600 soldiers!) one after another mercilessly carrying out these heinous acts of mockery and derision! What an evil contrast this depicts - beating and spitting, and then kneeling and bowing. One thinks of Jesus' words to Judas as apropos to these evil men, that it would be better that they had not even been born! Not only did they beat Jesus with the reed, they put the reed in His hand as if it were a king's scepter! Picture them repeatedly (imperfect tense) bowing before Jesus, mocking the meaning of this Greek word proskuneo which means to worship! WOE! These cruel soldiers had no way of knowing that one day they would kneel and bow with all humanity in abject homage and submission to the King of kings whom they mocked on this fateful day.... For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11+).
Marcos 15
Spurgeon - Up from the country, and pressed into the service ‘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 It has always been part of the divine counsel that for the salvation of men from sin the Lord should be associated with his church. So far as atonement is concerned, the Lord has ‘trodden the winepress alone; and of the people there was none with’ him, but as far as the conversion of the world is concerned and its rescue from the power of error and wickedness, Christ is not alone. We are ‘workers together with’ God. We are ourselves to be in the hands of God part-bearers of the sorrow and travail by which men are to be delivered from the bondage of sin and Satan and brought into the liberty of truth and righteousness. Hence it became important that in the bearing of the cross, though not in the death upon it, there should be yoked with the Christ one who should follow close behind him. To bear the cross after Jesus is the office of the faithful. Simon the Cyrenian is the representative of the whole church of God and of each believer in particular. Jesus said, ‘whosoever doth not bear his cross, and come after me, cannot be my disciple’; now at last he embodies that sermon in an actual person. The disciple must be as his Master: he that would follow the Crucified must himself bear the cross: this we see visibly set forth in Simon of Cyrene with the cross of Jesus laid upon his shoulder. ‘Shall Simon bear the cross alone, And all the rest go free? No, there’s a cross for every one, And there’s a cross for me.’ Mark 15:22 Then they brought Him to the place Golgotha, which is translated, Place of a Skull. Golgotha: Mt 27:33-44 Lu 23:27-33, Calvary, Joh 19:17-27 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:33+ And when they came to a place called Golgotha, which means Place of a Skull, Mark 15:22+ Then they *brought Him to the place Golgotha, which is translated, Place of a Skull. Luke 23:33+ When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. John 19:17+ They took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. Golgotha (in foreground) in Relation to Temple Mount (click diagram to enlarge) Click for excellent explanation of this diagram from ESV Global Study Bible GOLGOTHA - CALVARY PLACE OF A SKULL Then they brought Him to the place Golgotha, which is translated, Place of a Skull (kranion) - The likely location of Golgotha is outside the city gates, on a well traveled road, where travelers could see the agony of the crucified victim and put fear in their hearts to commit any crime that would result in them being placed on the old rugged cross! The name Skull refers (most common interpretation) to the fact that the site resembled a skull and today many consider this to be Gordon’s Calvary which can still be viewed a short distance from Jerusalem’s northern wall, not far from the Damascus Gate. This site was well known in Jesus' day and associated with unspeakable suffering and pain for the victims taken there to die. NET Note - 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 kranion is calvaria, from which the English word "Calvary" is derived (cf. Luke 23:33 in the KJV). What the Bible teaches - Calvary is a Latin word, and it means "the skull"; Golgotha in Hebrew. This event at Calvary is the climax of the ages; the hinge of the vast forever. All the ages preceding it looked forward to it, all eternity will look back to it. As Erich Sauer wrote, in "The Triumph of the Crucified" "Of all times, it is the turning point; of all love it is the highest point, and of all salvation it is the starting point, of all worship it is the central point". The words "Calvary" and "eternity" are found only once in the AV, and this is important to us, for Calvary has changed eternity for every believing soul. It should be noted that most translations do not use the name "Calvary" but "the Skull". (What the Bible teaches – Luke) Alexander
Marcos 15
Spurgeon - “And they gave him to drink wine mingled with myrrh: but he received it not.” —Mark 15:23 A golden truth is couched in the fact that the Saviour put the myrrhed wine-cup from his lips. On the heights of heaven the Son of God stood of old, and as he looked down upon our globe he measured the long descent to the utmost depths of human misery; he cast up the sum total of all the agonies which expiation would require, and abated not a jot. He solemnly determined that to offer a sufficient atoning sacrifice he must go the whole way, from the highest to the lowest, from the throne of highest glory to the cross of deepest woe. This myrrhed cup, with its soporific influence, would have stayed him within a little of the utmost limit of misery, therefore he refused it. He would not stop short of all he had undertaken to suffer for his people. Ah, how many of us have pined after reliefs to our grief which would have been injurious to us! Reader, did you never pray for a discharge from hard service or suffering with a petulant and wilful eagerness? Providence has taken from you the desire of your eyes with a stroke. Say, Christian, if it had been said, “If you so desire it, that loved one of yours shall live, but God will be dishonoured,” could you have put away the temptation, and said, “Thy will be done”? Oh, it is sweet to be able to say, “My Lord, if for other reasons I need not suffer, yet if I can honour thee more by suffering, and if the loss of my earthly all will bring thee glory, then so let it be. I refuse the comfort, if it comes in the way of thine honour.” O that we thus walked more in the footsteps of our Lord, cheerfully enduring trial for his sake, promptly and willingly putting away the thought of self and comfort when it would interfere with our finishing the work which he has given us to do. Great grace is needed, but great grace is provided. Mark 15:24 And they crucified Him, and divided up His garments among themselves, casting lots for them to decide what each man should take. crucified: De 21:23 Ps 22:16,17 Isa 53:4-8 Ac 5:30 2Co 5:21 Ga 3:13 1Pe 2:24 divided up His garments): Ps 22:18 Mt 27:35,36 Lu 23:34 Joh 19:23,24 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:35 And when they had crucified Him, they divided up His garments among themselves by casting lots. 36 And sitting down, they began to keep watch over Him there. John 19:23-25 Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts, a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece. 24 So they said to one another, “Let us not tear it, but cast lots for it, to decide whose it shall be”; this was to fulfill the Scripture: “THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS.” 25 Therefore the soldiers did these things. But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. THE CLIMAX OF REDEMPTIVE HISTORY: "THEY CRUCIFIED HIM" One trembles when writing any thoughts on this most holy of days in all eternity when the Holy One of Israel becomes the sacrificial Lamb of God for all humanity. It will take all of eternity to even begin to fathom the significance and scope of this event marking the supreme expression of God's redeeming love for sinful men and women. On the other side, the Cross represents the ultimate manifestation of the depravity of our human nature! And they crucified (stauroo) Him - These 3 words are found in all four Gospels (KJV) (Mt 27:35KJV, Mk 15:24KJV, Lk 23:33KJV, Jn 19:18KJV). Otherwise the Scripture is amazingly silent on the actual process of crucifixion. No description of the hammer pounding the nails into His wrists or feet, no description of His body sagging in torment on the Cross, no description of the agonizing efforts to push up His legs to breath (the wounds on His back rubbing against the rough wood of the Cross), etc. An economy of words that describe vividly what happened to our Lord. Let us ponder this deeply. But even more let us ponder the 3 dark hours (Mt 27:45), for that was the more unspeakable agony for the sinless Lamb to be made sin for us and to experience being forsaken by the Father (Mt 27:46).
Marcos 15
Spurgeon - The garments of the executed were the perquisites of the executioners in most cases, but it was not often that they cast lots at the division of the spoil; this incident shows how clearly David in vision saw the day of Christ, and how surely the Man of Nazareth is he of whom the prophets spake: "these things, therefore, the soldiers did." He who gave his blood to cleanse us gave his garments to clothe us. As Ness says, "this precious Lamb of God gave up his golden fleece for us." How every incident of Jesus' griefs is here stored up in the treasury of inspiration, and embalmed in the amber of sacred song; we must learn hence to be very mindful of all that concerns our Beloved, and to think much more of everything which has a connection with him. It may be noted that the habit of gambling is of all others the most hardening, for men could practise it even at the cross foot while besprinkled with the blood of the Crucified. No Christian will endure the rattle of the dice when he thinks of this. J P Lange - They part my garments, etc. Perfectly naked did the cruciarii hang upon the cross, and the executioners received their clothes. There is nothing to show that there was a cloth even round the loins. The clothes became the property of the soldiers, after Roman usage. The outer garment was divided probably into four, by ripping up the seams. Four soldiers were counted off as a guard, by the Roman code. The under garment could not be divided being woven; and this led the soldiers to the dice throwing. George Hutcheson - Instruments will not be wanting to crucify Christ, if it were but for his old clothes, and those but little worth; for these soldiers crucify him, though they got but his garments for their reward. Christ did submit to suffer naked, hereby to teach us: 1. That all flesh are really naked before God by reason of sin (Exodus 32:25, 2 Chronicles 28:19), and therefore our Surety behoved to suffer naked. 2. That he offered himself a real captive in his sufferings, that so he might fully satisfy justice by being under the power of his enemies, till he redeemed himself by the strong hand, having fully paid the price; for therefore did he submit to be stripped naked, as conquerors use to do with prisoners. 3. That by thus suffering naked he would expiate our abuse of apparel, and purchase to us a liberty to make use of suitable raiment, and such as becometh us in our station. 4. That by this suffering naked he would purchase unto them who flee to him, to be covered with righteousness and glory, and to walk with him in white for ever, and would point out the nakedness of those, who, not being found clothed with his righteousness, shall not be clothed upon with immortality and glory. 2Co 5:2-3. 5. He would also by this, teach all his followers to resolve on nakedness in their following of him, as a part of their conformity with their Head (1 John 4:17, Romans 8:35, Hebrews 11:37), and that therefore they should not dote much on their apparel when they have it. John Stevenson - Trifling as this act of casting the lot for our Lord's vesture may appear, it is most significant. It contains a double lesson. It teaches us how greatly that seamless shirt was valued; how little he to whom it had belonged. It seemed to say, this garment is more valuable than its owner. As it was said of the thirty pieces of silver, "A goodly price at which I was prized at of them; "so may we say regarding the casting of the lot, "How cheaply Christ was held!" Related Resources: When Jesus was nailed to the cross, did the nails go through His hands or His wrists? | GotQuestions.org Dr William Edwards on Crucifixion - CRUCIFIXION PRACTICES Crucifixion probably first began among the Persians.34 Alexander the Great introduced the practice to Egypt and Carthage, and the Romans appear to have learned of it from the Carthaginians.11 Although the Romans did not invent crucifixions they perfected it as a form of torture and capital punishment that was designed to produce a slow death with maximum pain and suffering. (#10,17) It was one of the most disgraceful and cruel methods of execution and usually was reserved only for slaves, foreigners, revolutionaries, and the vilest of criminals. (#3,25,28) Roman law usually protected Roman citizens from crucifixion,5 except perhaps in the ease of desertion by soldiers. In its earliest form in Persia, the victim was either tied to a tree or was tied to or impaled on an upright post, usually to keep the guilty victim’s feet from touching holy ground. 8,11,30,34,38 Only later was a true cross used; it was characterized by an upright post (stipes) and a horizontal crossbar (patibulum), and it had several variations (Table). (#11) Although archaeologycal and historical evidence strongly indicates that the low Tau cross was preferred by the Romans in Palestine at the time of Christ (Fig 3),(#2, 7,11) crucifixion practices often varied in a given geographic region and in accordance with the imagination of the executioners, and the Latin cross and other forms also may have been used. (#28) It was customary for the condemned man to carry his own cross from the flogging post to the site of crucifixion outside the city walls. 8,11,30 He was usually naked, unless this was prohibited by local customs.11 Since the weight of the entire cross was probably well over 300 lb (136 kg), only the crossbar was carried (Fig 3).11 The patibulum, weighing 75 to 125 lb. (34 to 57 kg),11,30 was placed across the nape of the victim’s neck and balanced along both shoulders. Usually, the outstretched arms then were tied to the crossbar. 7,11 The processional to the site of crucifixion was led by a complete Roman military guard, headed by a centurion. 3,11 One of the soldiers carried a sign (titulus) on which the condemned man’s name and crime were displayed (Fig 3).3,11 Later, the titulus would be attached to the top of the cross.11 The Roman guard would not leave the victim until they were sure of his death.9,11 Outside the city walls was permanently located the heavy upright wooden stipes, on which the patibulum would be secured. In the case of the Tau cross, this was accomplished by means of a mortise and tenon joint, with or without reinforcement by ropes.10,11,30 To prolong the crucifixion process, a horizontal wooden block or plank, serving as a crude seat (sedile or sedulum), often was attached midway down the stipes. 3,11,16 Only very rarely, and probably later than the time of Christ, was an additional block (suppedaneum) employed for transfixion of the feet.9,11 At the site of execution, by law, the victim was given a bitter drink of wine mixed with myrrh (gall) as a mild analgesic. 7,17 The criminal was then thrown to the ground on his back, with his arms outstretched along the patibulum.11 The hands could be nailed or tied to the crossbar, but nailing apparently was preferred by the Romans. 8,11 The archaeological remains of a crucified body, found in an ossuary near Jerusalem and dating from the time of Christ, indicate that the nails were tapered iron spikes approximately 5 to 7 in (13 to 18 cm) long with a square shaft 3 /8 in (1 cm) across. 23,24,30 Furthermore, ossuary findings and the Shroud of Turin have documented that the nails commonly were driven through the wrists rather than the palms (Fig 4). 22-24,30 After both arms were fixed to the crossbar, the patibulum and the victim, together, were lifted onto the stipes. 11 On the low cross, four soldiers could accomplish this relatively easily. However, on the tall cross, the soldiers used either wooden forks or ladders.11 Next, the feet were fixed to the cross, either by nails or ropes. Ossuary findings and the Shroud of Turin suggest that nailing was the preferred Roman practice. 23,24,30 Although the feet could be fixed to the sides of the stipes or to a wooden footrest (suppedaneum), they usually were nailed directly to the front of the stipes (Fig 5).11 To accomplish this, flexion of the knees may have been quite prominent, and the bent legs may have been rotated laterally (Fig 6).23-25,30 When the nailing was completed, the titulus was attached to the cross, by nails or cords, just above the victim’s head. 11 The soldiers and the civilian crowd often taunted and jeered the condemned man, and the soldiers customarily divided up his clothes among themselves 11,25 The length of survival generally ranged from three or four hours to three or four days and appears to have been inversely related to the severity of the scourging.8,11 However, even if the scourging had been relatively mild, the Roman soldiers could hasten death by breaking the legs below the knees (crurifragium or skelokopia).8,11 Not uncommonly, insects would light upon or burrow into the open wounds or the eyes, ears, and nose of the dying and helpless victim, and birds of prey would tear at these sites.16 Moreover, it was customary to leave the corpse on the cross to be devoured by predatory animals.8,11,12,28 However, by Roman law, the family of the condemned could take the body for burial, after obtaining permission from the Roman judge.11 Since no one was intended to survive crucifixion, the body was not released to the family until the soldiers were sure that the victim was dead. By custom, one of the Roman guards would pierce the body with a sword or lance.8,11 Traditionally, this had been considered a spear wound to the heart through the right side of the chest—a fatal wound probably taught to most Roman soldiers. 11 The Shroud of Turin documents this form of injury.5,11,22 Moreover, the standard infantry spear, which was 5 to 6 ft (1.5 to 1.8 m) long, 30 could easily have reached the chest of a man crucified on the customary low cross.11 MEDICAL ASPECTS OF THE CRUCIFIXION With knowledge of both anatomy and ancient crucifixion practices, one may reconstruct the probable medical aspects of this form of slow execution. Each wound apparently was intended to produce intense agony, and the contributing causes of death were numerous. The scourging prior to crucifixion served to weaken the condemned man and, if blood loss was considerable, to produce orthostatic hypotension and even hypovolemic shock.8,12 When the victim was thrown to the ground on his back, in preparation for transfixion of the hands, his scourging wounds most likely would become torn open again and contaminated with dirt.2,16 Furthermore, with each respiration, the painful scourging wounds would be scraped against the rough wood of the stipes. 7 As a result, blood loss from the back probably would continue throughout the crucifixion ordeal. With arms outstretched but not taut, the wrists were nailed to the patibulum.7,11 It has been shown that the ligaments and bones of the wrist can support the weight of a body hanging from them, but the palms cannot.11 Accordingly, the iron spikes probably were driven between the radius and the carpals or between the two rows of carpal bones,2,10,11,30 either proximal to or through the strong bandlike flexor retinaculum and the various intercarpal ligaments (Fig 4). Although a nail in either location in the wrist might pass between the bony elements and thereby produce no fractures, the likelihood of painful periosteal injury would seem great. Furthermore, the driven nail would crush or sever the rather large sensorimotor median nerve (Fig 4).2,7,11 The stimulated nerve would produce excruciating bolts of fiery pain in both arms. 7,9 Although the severed median nerve would result in paralysis of a portion of the hand, ischemic contractures and impalement of various ligaments by the iron spike might produce a clawlike grasp. Most commonly, the feet were fixed to the front of the stipes by means of an iron spike driven through the first or second intermetatarsal space, just distal to the tarsometatarsal joint.2,5,8,11,30 It is likely that the deep peroneal nerve and branches of the medial and lateral plantar nerves would have been injured by the nails (Fig 5). Although scourging may have resulted in considerable blood loss, crucifixion per se was a relatively bloodless procedure, since no major arteries, other than perhaps the deep plantar arch, pass through the favored anatomic sites of transfixion.2,10,11 The major pathophysiologic effect of crucifixion, beyond the excruciateing pain, was a marked interference with normal respiration, particularly exhalation (Fig 6). The weight of the body, pulling down on the outstretched arms and shoulders, would tend to fix the intercostal muscles in an inhalation state and thereby hinder passive exhalation. 2,10,11 Accordingly, exhalation was primarily diaphragmatic, and breathing was shallow. It is likely that this form of respiration would not suffice and that hypercarbia would soon result. The onset of muscle cramps or tetanic contractions, due to fatigue and hypercarbia, would hinder respiration even further.11 Adequate exhalation required lifting the body by pushing up on the feet and by flexing the elbows and adducting the shoulders (Fig 6).2 However, this maneuver would place the entire weight of the body on the tarsals and would produce searing pain.7 Furthermore, flexion of the elbows would cause rotation of the wrists about the iron nails and cause fiery pain along the damaged median nerves.7 Lifting of the body would also painfully scrape the scourged back against the rough wooden stipes. 2,7 Muscle cramps and paresthesias of the outstretched and uplifted arms would add to the discomfort.7 As a result, each respiretory effort would become agonizing and tiring and lead eventually to asphyxia.2,3,7,10 The actual cause of death by crucifixion was multifactorial and varied somewhat with each case, but the two most prominent causes probably were hypovolemic shock and exhaustion asphyxia. 2,3,7,10 Other possible contributing factors included dehydration,7,16 stress-induced arrhythmias,3 and congestive heart failure with the rapid accumulation of pericardial and perhaps pleural effusions.2,7,11 Crucifracture (breaking the legs below the knees), if performed, led to an asphyxic death within minutes. 11 Death by crucifixion was, in every sense of the word, excruciating (Latin, excruciatus, or “out of the cross”). (Read the full article "On the Physical Death of Jesus Christ." F W Farrar on crucifixion - A death by crucifixion seems to include all that pain and death can have of the horrible and ghastly-dizziness, cramp, thirst, starvation, sleeplessness, traumatic fever, shame, publicity of shame, long continuance of torment, horror of anticipation, mortification of intended wounds-all intensified just up to the point at which they can be endured at all, but all stopping just short of the point which would give to the sufferer the relief of unconsciousness.The unnatural position made every movement painful; the lacerated veins and crushed tendons throbbed with incessant anguish; the wounds, inflamed by exposure, gradually gangrened [when a victim took several days to die]; the arteries-especially at the head and stomach-became swollen and oppressed with surcharged blood, and while each variety of misery went on gradually increasing, there was added to them the intolerable pang of a burning and raging thirst, and all these physical complications caused an internal excitement and anxiety, which made the prospect of death itself-of death, the unknown enemy, at whose approach man usually shudders most-bear the aspect of a delicious and exquisite release. (Life of Christ) Dr Truman Davis describes crucifixion from a medical standpoint - The left foot is now 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 (LATIN - "OUT OF THE CROSS") 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, 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. Hanging by his arms, the pectoral muscles are paralyzed and the intercostal muscles are unable to act. Air can be drawn into the lungs, but cannot be exhaled. Jesus fights to raise Himself in order to get even one short 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. (A Physician's View of the Crucifixion of Jesus Christ) Darrell Bock has a summary of the differences in Luke's Gospel and the other Synoptic Gospels... 1. Luke does not mention Golgotha by name (Mark 15:22 = Mt. 27:33). 2. Luke does not mention the offer of drugged wine (Mark 15:23 = Mt. 27:34). 3. Luke 23:33 uses a different term for the criminals (κακοῦργος, as opposed to λῃστής in Mark 15:27 = Mt. 27:38) and mentions them at a different point in his narrative. 4. Luke 23:34 uniquely records Jesus’ prayer to forgive the sin of his executioners. 5. Luke does not mention the time that the crucifixion began (Mark 15:25), although he and Mark mention the time that it became dark (Luke 23:44 = Mark 15:33). 6. Luke 23:35 briefly refers to spectators, but does not supply the contents of their mocking: taunts about Jesus’ saying that he would destroy the temple and raise it up in three days (Mark 15:29–30 = Mt. 27:39–40). (Luke exhibits a similar silence at Jesus’ trial.) 7. Luke 23:35 speaks only of the rulers and does not name the chief priests, scribes, and elders (Mark 15:31 = Mt. 27:41). 8. Luke 23:35 mentions that the rulers mock Jesus with reference to being the Chosen One, rather than calling him the King of Israel (Mark 15:32 = Mt. 27:42). 9. Luke does not mention the rulers’ other taunts (Mark. 15:32 = Mt. 27:42–43). 10. Luke 23:36 mentions the offer of wine vinegar at a different point in the narrative (Mark 15:36 = Mt. 27:48). 11. In Luke 23:36 the soldiers mock Jesus about being King of the Jews. 12. Luke 23:38 records the inscription over Jesus at a different point in the narrative (Mark 15:26 = Mt. 27:37). 13. Luke 23:39–43 uniquely records Jesus’ discussion with the two thieves. 14. Luke 23:45 uniquely has a second reference to darkness. 15. Luke 23:45 mentions the tearing of the temple veil at a different point in the narrative (Mark 15:38 = Matt. 27:51). 16. Luke neither mentions nor records the content of Jesus’ first cry from the cross (Mark 15:34 = Mt. 27:46, using Ps. 22:1. 17. Luke does not include the crowd’s mention of Elijah (Mark 15:35–36 = Mt. 27:47, 49). 18. Luke 23:46 uniquely records the content of Jesus’ second cry from the cross, using Ps. 31:5. 19. Luke does not record the earthquake that took place when Jesus died or the subsequent resurrection of many saints (Matt. 27:51–53). 20. Luke 23:47 quotes the centurion as declaring Jesus’ innocence instead of his divine sonship (Mark 15:39 = Matt. 27:54). 21. Luke 23:48 uniquely records the crowd watching and mourning. 22. Luke 23:49 uniquely mentions that the disciples watched from a distance. 23. Luke 23:49 mentions that the women were present, but does not identify them other than to note that they are from Galilee (Mark 15:40–41 = Mt. 27:55–56). (BECNT-Luke) Related Resources: Crucifixion - Wikipedia Mark 15:25 It was the third hour when they crucified Him. the: Mk 15:33 Mt 27:45 Lu 23:44 Joh 19:14 Ac 2:15 James Stalker - Calvary Mark 15 Resources - Multiple Sermons and Commentaries THE SON OF MAN CALVARY'S LOVE It was the third hour when they crucified (stauroo) Him - Using Jewish time this means the third hour after sunrise which would be about 9 AM. See more detailed discussion of the timing below. Gilbrant - There is no contradiction in John 19:13, 14. When John wrote "about the sixth hour," he was giving a recap of the time when Pilate first sat down in the judgment seat for trial, according to Roman time. By Roman reckoning, Pilate started the trial at 6 a.m.; the intervening 3 hours were occupied by the trial and other events leading to the crucifixion. Other instances of John's use of Roman computation are John 1:39; 4:6; 4:52. (Complete Biblical Library) NET Note - "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. Steve Green sings a beautiful tribute to Calvary's Love... Only Jesus, Only He Brings redemption, full and free There’s a yearning, in all our lives That only Jesus satisfies Calvary’s love will sail forever Bright and shining, strong and free Like an ark of peace and safety On the sea of human need Through the hours of all the ages Those tired of sailing on their own Finally rest inside the shadow Cast by Calvary’s love across their souls Chorus: Calvary’s love, Calvary’s love Priceless gift Christ makes us worthy of The deepest sin can’t rise above Calvary’s love Calvary’s love can heal the Spirit Life has crushed and cast aside And redeem til Heaven’s promise Fills with joy once empty eyes So desire to tell His story Of a love that loved enough to die Burns away all other passions And fed by Calvary’s love becomes a fire TIMING OF EVENTS THIRD HOUR, SIXTH HOUR, NINTH HOUR John 19:14 indicates that the events surrounding Jesus' trials before Pilate occurred about (i.e., it is not an exact, specific time but an approximation) the "sixth hour" which has created some confusion because Mk 15:25+ says "It was the third hour when they crucified Him." How could Jesus have appeared before Pilate at the "sixth hour" and be crucified at the "third hour?" Given the fact that the Bible never contradicts itself (critics use this passage to say that Scripture contradicts itself), the most logical explanation is that the these times reflect Jewish and Roman methods of calculating time. Mark (Mk 15:33+) and Luke (Lk 23:44+) both record that darkness was on the land from the sixth to the ninth hour, Jesus yielding up His Spirit at the ninth hour, which would have been 3 PM, the time when lambs were being sacrificed for the Passover (cf Jn 1:29+, 1 Cor 5:7+) The apparent time discrepancy between John's sixth hour and Mark's third hour is explained below (not every scholar agrees with this explanation): Gotquestions - Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels. Matthew, Mark, and Luke use the Jewish system of marking time. John uses the Roman system. Using the Jewish system, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mk 15:24-25ESV+). According to this, Christ’s crucifixion began at 9:00 A.M. Also using the Jewish system of marking time, Matthew says that “from the sixth hour there was darkness over all the land until the ninth hour” (Mt 27:45ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Mt 27:50). After that a Roman soldier made sure of His death (John 19:34), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours. John adds the detail that Jesus’ trial before Pontius Pilate was taking place, according to Roman time, “about the sixth hour” (Jn 19:14ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M. So, using the Roman system (Ed: Gospel of John): about the sixth hour = about 6:00 A.M. Jesus is sentenced by Pilate. Then, using the Jewish system: the third hour = 9:00 A.M. The crucifixion began. (Mk 15:25) the sixth hour = 12:00 P.M. (noon). Darkness began. (Mk 15:33, Lk 23:44) the ninth hour = 3:00 P.M. Jesus died. (Ed: Darkness ends. Mk 15:33. Jesus yields up His Spirit, Mt 27:45, 46-49, 50, Lk 23:44, 45, 46, cf Mk 15:34, 35-39). Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that. (Gotquestions) Comment: I would add that Mark 15:33+ "When the sixth hour came, darkness fell over the whole land until the ninth hour." Using the Jewish method of reckoning of time which began at sunrise which occurs at about 6:00 AM, the sixth hour is six hours later or 12 noon. John Grassmick - Using the Jewish method of counting hours from sunrise (and sunset) Mark alone recorded that Jesus' crucifixion took place at the third hour, that is, 9 a.m. This seems to conflict with the time reference "the sixth hour" in John 19:14. But John probably used the Roman (modern) method of counting hours from midnight (and noon); thus he put Jesus' trial before Pilate at "about the sixth hour," that is, approximately 6 a.m. The interval between 6 and 9 a.m. was filled with the soldiers' mockery (cf. Mk 15:16-20), Pilate's verdict on the two robbers (cf. Mk 15:27), and preparations for the crucifixions. (See Bible Knowledge Commentary - Page 188) John
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Spurgeon - Read the evangelistic narrative of the ridicule endured by the Crucified One, and then consider, in the light of this expression, how it grieved him. The iron entered into his soul. Mockery has for its distinctive description "cruel mockings; "those endured by our Lord were of the most cruel kind. The scornful ridicule of our Lord was universal; all sorts of men were unanimous in the derisive laughter, and vied with each other in insulting him. Priests and people, Jews and Gentiles, soldiers and civilians, all united in the general scoff, and that at the time when he was prostrate in weakness and ready to die. Which shall we wonder at the most, the cruelty of man or the love of the bleeding Saviour? How can we ever complain of ridicule after this? They shoot out the lip, they shake the head. These were gestures of contempt. Pouting, grinning, shaking of the head, thrusting out of the tongue, and other modes of derision were endured by our patient Lord; men made faces at him before whom angels vail their faces and adore. The basest signs of disgrace which disdain could devise were maliciously cast at him. They punned upon his prayers, they made matter for laughter of his sufferings, and set him utterly at nought. Herbert sings of our Lord as saying, — "Shame tears my soul, my body many a wound; Sharp nails pierce this, but sharper that confound; Reproaches which are free, while I am bound. Was ever grief like mine?" John Stevenson - Imagine this dreadful scene. Behold this motley multitude of rich and poor, of Jews and Gentiles! Some stand in groups and gaze. Some recline at ease and stare. Others move about in restless gratification at the event. There is a look of satisfaction on every countenance. None are silent. The velocity of speech seems tardy. The theme is far too great for one member to utter. Every lip, and head, and finger, is now a tongue. The rough soldiers, too, are busied in their coarse way. The work of blood is over. Refreshment has become necessary. Their usual beverage of vinegar and water is supplied to them. As they severally are satisfied, they approach the cross, hold some forth to the Saviour, and bid him drink as they withdraw it. Lu 23:36. They know he must be suffering an intense thirst, they therefore aggravate it with the mockery of refreshment. Cruel Romans! and ye, O regicidal Jews! Was not death enough? Must mockery and scorn be added? On this sad day Christ made you one indeed! Dreadful unity which constituted you the joint mockers and murderers of the Lord of glory! John Stevenson. John Newton - There have been persons in our own days, whose crimes have excited such detestation that the populace would probably have torn them in pieces, before, and even after their trial, if they could have had them in their power. Yet when these very obnoxious persons have been executed according to their sentence, if, perhaps, there was not one spectator who wished them to escape, yet neither was one found so lost to sensibility as to insult them in their dying moments. But when Jesus suffers, all that see him laugh him to scorn; they shoot out the lip, they shake the head; they insult his character and his hope. And saying, "Ha! You who are going to destroy the temple and rebuild it in three days - The word Ha is Oua, only here in the New Testament, is a term of respect or amazement; "wow" is a vernacular equivalent. Gilbrant says "Ha" was "used sarcastically. Their "aha" (RSV), in mock amazement and sarcasm, showed they did not understand Jesus' prophecy regarding His resurrection (John 2:19-21). This particular taunt is in line with the charge on which He would have been condemned if they could have found witnesses who could agree together (14:57-59). They could not foresee what the third day would bring! (Complete Biblical Library) Those Who Passed By Those who passed by blasphemed Him. —Mark 15:29 Today's Scripture: Mark 15:24-38 Consider the people who callously passed by the Savior as He hung on the cross. How heartless they were! But before we rush to judge them, let’s remember that many are still doing it today. They fall into three groups: Those who want a cross without Christ. It’s possible to revere a symbol without the Savior. Some may clasp in their hand a miniature cross made of wood or gold, but that emblem will never atone for even one sin. It is Christ alone who redeems our souls with His precious blood. Those who want a Christ without a cross. They want a conqueror, not a dying Lamb. They would cry, “Come down from the cross!” (Mark 15:30). Many desire a good example, or a great teacher, or a triumphant king. Their gospel is one of works. They despise the gospel that declares we are justified by faith in One who shed His blood on the cross. Mark 15:30 save Yourself, and come down from the cross!" Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Luke 23:35+ And the people stood by, looking on. And even the rulers were sneering at Him, saying, “He saved others; let Him save Himself if this is the Christ of God, His Chosen One.” Comment - Sneering (1592)(ekmukterizo from ek = out + mukterizo = mock from mukter = nose, nostril) means literally they were holding up their nose at Jesus! They were ridiculing Him, sneering at Him, treating Him with disdain and contempt. This is repudiation in the most severe degree! In the only other NT use of this verb Luke writes "Now the Pharisees, who were lovers of money, were listening to all these things (Read Lk 16:1-13+) and were scoffing (imperfect tense) at Him." (Lk 16:14+) Luke uses ekmukterizo in the imperfect tense signifying that the rulers were sneering a Jesus again and again, over and over. One can envision them watching His in agony on the cross, and casting one scoff after another! But oh my were they deceived, for unbeknownst to them they were perfectly fulfilling the 1000 year old prophecy of one of their heroes, King David! The irony deepens when one realizes that the word scoff means to laugh at with contempt and derision. The Greek Septuagint translation of sneer in Psalm 22:7 is the verb ekmukterizo and this same verb is also used in messianic Psalm 2:4 which says "He who sits in the heavens laughs, The Lord scoffs (ekmukterizo) at them." The may have scoffed at Jesus at Calvary, but woe to them, for God gets the last laugh (or the last "scoff"). God gets the last laugh so to speak! Indeed, Psalm 2 says "Now therefore, O kings, show discernment; Take warning, O judges of the earth (INCLUDING YOU SNEERING JEWISH RULERS!). Worship the LORD with reverence And rejoice with trembling. Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!" (Psalm 2:10-12) (cf Messianic Prophecy) CALLING FOR SELF PRESERVATION Save Yourself, and come down (climb down, step down) from the cross!" - The one's saying this in context are those passing by (Mk 15:29). Save is aorist imperative a brazen command from these foolish men to "Do it now!" They were not admitting that He could actually do this but were continuing their evil taunts to the very last breath. Despite His many miracles the leaders willfully refused to believe in Him (John 5:36; Jn 10:38). There is an ironic play on words in their request to come down (katabaino) which also means "descend" which in fact did do according to Paul in Eph 4:9,10+ (katabaino in both verses)!
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Spurgeon writes - My God, my God, why hast thou forsaken me? This was the startling cry of Golgotha: Eloi, Eloi, lama sabachthani. The Jews mocked, but the angels adored when Jesus cried this exceeding bitter cry. Nailed to the tree we behold our great Redeemer in extremities, and what see we? Having ears to hear let us hear, and having eyes to see let us see! Let us gaze with holy wonder, and mark the flashes of light amid the awful darkness of that midday midnight. First, our Lord's faith beams forth and deserves our reverent imitation; He keeps his hold upon His God with both hands and cries twice, My God, my God! The spirit of adoption was strong within the suffering Son of Man, and He felt no doubt about His interest in his God. Oh that we could imitate this cleaving to an afflicting God! Nor does the sufferer distrust the power of God to sustain Him, for the title used "El" signifies strength, and is the Name of the Mighty God. He knows the Lord to be the all sufficient support and succour of His spirit, and therefore appeals to Him in the agony of grief, but not in the misery of doubt. He would fain know why He is left, He raises that question and repeats it, but neither the power nor the faithfulness of God does He mistrust. What an enquiry is this before us! Why hast Thou forsaken me? We must lay the emphasis on every word of this saddest of all utterances. "Why?" what is the great cause of such a strange fact as for God to leave His own Son at such a time and in such a plight? There was no cause in Him, why then was He deserted? "Hast:" it is done, and the Saviour is feeling its dread effect as He asks the question; it is surely true, but how mysterious! It was no threatening of forsaking which made the great Surety cry aloud, He endured that forsaking in very deed. "Thou:" I can understand why traitorous Judas and timid Peter should be gone, but Thou, My God, My faithful friend, how canst Thou leave Me? This is worst of all, yea, worse than all put together. Hell itself has for its fiercest flame the separation of the soul from God. "Forsaken:" if thou hadst chastened I might bear it, for Thy face would shine; but to forsake Me utterly, ah! why is this? "Me:" thine innocent, obedient, suffering Son, why leavest thou Me to perish? A sight of self seen by penitence, and of Jesus on the cross seen by faith will best expound this question. Jesus is forsaken because our sins had separated between us and our God. Why art thou so far from helping me, and from the words of my roaring? The Man of Sorrows had prayed until his speech failed him, and he could only utter moanings and groanings as men do in severe sicknesses, like the roarings of a wounded animal. To what extremity of grief was our Master driven? What strong crying and tears were those which made him too hoarse for speech! What must have been his anguish to find his own beloved and trusted Father standing afar off, and neither granting help nor apparently hearing prayer! This was good cause to make him "roar." Yet there was reason for all this which those who rest in Jesus as their Substitute well know. Gilbrant - Ordinarily, crucifixions were marked by screams of pain and wild curses of rage and despair. Jesus' demeanor was such that the centurion later declared Him an innocent victim. Jesus' poignant cry was the inevitable sequel to His acceptance of the cup of horror first encountered in Gethsemane (Mk 14:33-36). It can only be understood by one who has a revelation of God's holy wrath against sin. Its full significance is beyond the comprehension of finite minds. James Morrison has said: "In the sphere of the Divine moral government He was, as the world's Representative and Substitution left alone with the world's sin, 'bearing' it" (p. 435). Jesus was experiencing the alienation from God which sin inevitably brings. His unfathomed anguish in being cut off from fellowship with the Father is not describable in human terms. He tasted both physical death and spiritual separation from God's manifest presence (Deuteronomy 21:23; Galatians 3:13; 2 Corinthians 5:21; Hebrews 2:14). The sinless Son of God died the sinner's death, feeling the bitter desolation of alienation from a holy God. His cry was the sound of sin's price being paid in full, as He was a ransom for many (Mk 10:45). (Complete Biblical Library) Which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN (egkataleipo) ME - It was a human cry, a cry of desperation, springing from his heart’s agony at the prospect of being put into the hands of wicked men and actually becoming sin for you and me. Even in His hour of despair the likes of which we cannot comprehend, we see He still cries out "My God." He clings to the assurance of His relationship with His Father in spite of the inevitable alienation from Him because of Jesus becoming the bearer of mankind's sin. The Saviour's outcry is not against God, but to God. Note that God did not respond with an audible answer -- this underscores the depth and certainty of the forsaking! On the other hand there was in a sense a "delayed divine response" - This rejection of Jesus has, of course, been answered by the Resurrection. Note Acts 2:27 uses the same verb -- but this is AFTER the forsaking and now is a promise of the resurrection - Acts 2:27 BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES. Acts 2:31 reiterates that the Father will not abandon the Son which speaks of the resurrection. Jesus was forsaken in a moment, that we might be forsaken forever. Repetition of "MY GOD, MY GOD" - "He makes a double effort to draw near. True Sonship is here. The child in the dark is crying after His Father—"My God, my God." Both the Bible and prayer were dear to Jesus in His agony." (Spurgeon) Note that God did not respond with an audible answer -- this underscores the depth and certainty of the forsaking! On the other hand there was in a sense a "delayed divine response" - This rejection of Jesus has, of course, been answered by the Resurrection. Note Acts 2:27 uses the same verb -- but this is AFTER the forsaking and now is a promise of the resurrection - Acts 2:27 BECAUSE YOU WILL NOT ABANDON MY SOUL TO HADES. Acts 2:31 reiterates that the Father will not abandon the Son which speaks of the resurrection. In sum -- The resurrection is God's response to "Why have you forsaken me?" All eternity will not exhaust the story of what the holy soul of the Lord Jesus endured in those dark hours on Calvary's cross. --Norman Crawford Spurgeon - As to our Lord, this forsaking was singular. Did His Father ever leave Him before? Will you read the four Evangelists through and find any previous instance in which He complains of His Father for having forsaken Him? No. He said, "I know that thou hearest me always." He lived in constant touch with God. His fellowship with the Father was always near and dear and clear; but now, for the first time, He cries, "Why hast thou forsaken me?" It was very remarkable. It was a riddle only to be solved by the fact that He loved us and gave Himself for us, and in the execution of His loving purpose came even unto this sorrow, of mourning the absence of His God. Spurgeon - This forsaking was terrible. Who can fully tell what it is to be forsaken of God? We can only form a guess by what we have ourselves felt under temporary and partial desertion. God has never left us altogether; for He has expressly said, "I will never leave thee, nor forsake thee" (Heb 13:5); yet we have sometimes felt as if He had cast us off. We have cried, "Oh, that I knew where I might find Him!" The clear shinings of His love have been withdrawn. Thus we are able to form some little idea of how the Saviour felt when His God had forsaken Him. The mind of Jesus was left to dwell upon one dark subject, and no cheering theme consoled Him. It was the hour in which He was made to stand before God as consciously the sin-bearer, according to that ancient prophecy, "He shall bear their iniquities." Then was it true, "He hath made him to be sin for us." Peter puts it, "He his own self bare our sins in his own body on the tree." Sin, sin, sin was everywhere around and about Christ. He had no sin of His own; but the Lord had "laid on Him the iniquity of us all." He had no strength given Him from on high, no secret oil and wine poured into His wounds; but He was made to appear in the lone character of the Lamb of God, which taketh away the sin of the world; and therefore He must feel the weight of sin and the turning away of that sacred face which cannot look thereon. Spurgeon - His Father at that time gave Him no open acknowledgment. On certain other occasions a voice had been heard, saying, "This is my beloved Son, in whom I am well pleased"; but now, when such a testimony seemed most of all required, the oracle was dumb. He was hung up as an accursed thing upon the cross; for He was "made a curse for us, as it is written, Cursed is every one that hangeth on a tree"; and the Lord His God did not own Him before men. If it had pleased the Father, He might have sent Him twelve legions of angels; but not an angel came after the Christ had quitted Gethsemane. His despisers might spit in His face, but no swift seraph came to avenge the indignity. They might bind Him, and scourge Him, but none of all the heavenly host would interpose to screen His shoulders from the lash. They might fasten Him to the tree with nails, and lift Him up, and scoff at Him; but no cohort of ministering spirits hastened to drive back the rabble, and release the Prince of life. No, He appeared to be forsaken, "smitten of God and afflicted," delivered into the hands of cruel men, whose wicked hands worked Him misery without stint. Well might He ask, "My God, my God, why hast thou forsaken me?" Spurgeon - But this was not all. His Father now dried up that sacred stream of peaceful communion and loving fellowship which had flowed hitherto throughout His whole earthly life. He said Himself, as you remember, "Ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me." Here was His constant comfort: but all comfort from this source was to be withdrawn. The divine Spirit did not minister to His human spirit. No communications with His Father's love poured into His heart. It was not possible that the Judge should smile upon one who represented the prisoner at the bar. Our Lord's faith did not fail Him, as I have already shown you, for He said, "My God, my God"; yet no sensible supports were given to His heart, and no comforts were poured into His mind.
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Spurgeon - FORSAKEN BY GOD? Mark 15:34 Some of you are called to suffer in your minds, not because of any wrong but for the sake of others. Some years ago, I preached a sermon from the text, “My God, My God, why have You forsaken Me?” (Mark 15:34). I preached my own cry. I felt an agony of spirit. I was under an awful sense of being forsaken by God, and I could not understand why I was surrounded by such thick darkness. I wanted to clear myself if any sin remained in me, but I could not discover any evil that I was tolerating. When I went back into the vestry, I learned the secret of my personal distress. There was an elderly man in a horror of great darkness. He said, “I have never met any person who has been where I am. I trust there is hope.” I asked him to sit down, and we talked. I hope I conducted him from the verge of insanity to the open healthy place of peace through believing. I could never have helped if I had not been in the miry clay myself. Then I understood why I felt like one forsaken. The Lord was leading me to where I would be taught to know this man, to where I would be willing to sit with him in the dark prison–house and lend him a hand to escape. In presenting myself to my Lord for service since then, I have said to Him, “Make me useful to the doubting and depressed. I do not bargain for comfort, peace, or joy if I can be more helpful to Your poor, weary children without them. Place me where I can best answer Your purpose by being made to sympathize with Your troubled people. I only want to bring them to heaven, to the praise of the glory of Your grace. As for me, let me rejoice or suffer as best suits their case.” For this you must have faith in God and be sure that your trials will have great compensation. Be satisfied to endure hardness with the full belief that it is all right and that God will not only bring you through, but also bless somebody through your trials. The Daily Sacrifice - H A
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Spurgeon - Joseph of Arimathaea ‘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.’ ‘And he bought fine linen … and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.’ Mark 15:43, 46 Years ago, when they talked of the French invading England, an old lady grew very indignant and threatened deadly resistance. When she was asked what the women of England could do, she said they would rise to a man. I have no doubt whatever that they would do their best in any such emergency. Every iron in the fire-place, whether it be poker or shovel, would be grasped to defend our hearths and homes, and just so now, when error knows no bounds, we must stand up for the defence of the truth. Since they push error to extremes, it becomes us to hold by every particle of the faith. I will not, for my own part, give up a corner of my creed for any man. Even if we might have been prepared to modify expressions had the age been different, we are not in that mood now. A generation of vipers shall have a naked file to bite at. We will modify nothing. If truth bears a stern aspect we will not veil it. If there be an offence in the cross we will not conceal it. This shall be my answer to those who would have us attune ourselves to the spirit of the age: I know no Spirit but one, and he is unchanging in every age. Your extravagance of doubt shall have no influence over us except to make us bind the gospel more closely to our hearts. If we gave you an inch you would take a mile, and so no inch shall be given you. Our resolve is to live for the Book as we read it, for the gospel as we rest in it, for the Lord as he made atonement, for the kingdom as it rules over all. I beg every trembling Christian to take heart, put on his Lord’s livery, and advance to the fray. Come out now, if you never did before! Come out, if there is any manliness in you, in these days of blasphemy and rebuke. Mark 15:44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: John 19:31-37+ Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away. 32 So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; 33 but coming to Jesus, when they saw that He was already dead, they did not break His legs. 34 But one of the soldiers pierced His side with a spear, and immediately blood and water came out. 35 And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. 36 For these things came to pass to fulfill the Scripture, “NOT A BONE OF HIM SHALL BE BROKEN.” 37 And again another Scripture says, “THEY SHALL LOOK ON HIM WHOM THEY PIERCED.” PILATE DOUBLE CHECKS IF TRULY DEAD Pilate wondered if He was dead by this time and summoning the centurion, he questioned him as to whether He was already dead.- Why would he wonder? Pilate could hardly believe, however, that Jesus was already dead. It was common knowledge (crucifixions were not rare in these days) that a man might hang on the cross for several agonizing days before actually dying. It follows that Christ dying in only 6 hours was unusual and it should have been another prick to his conscience that something was indeed different about this innocent Man! Mark 15:45 And ascertaining this from the centurion, he granted the body to Joseph. he granted the body: Mt 27:58 Joh 19:38 Mark 15 Resources - Multiple Sermons and Commentaries PILATE SATISFIED JESUS DEAD And ascertaining this from the centurion, he granted the body to Joseph - The word granted is doreomai (from doron means to bestow gratuitously or to make a gift of) and thus emphasizes the generosity of the giver. The idea is that Pilate to presented Jesus' body in as sense as a gift.