Marcos 15
John MacArthur · Citado em PreceptAustin
Marcos 15
MacArthur comments on early in the morning which helps establish the timing of the events of the three phases of the religious trial (see the Table below) on Friday morning... Having taken Jesus prisoner about 1:00 a.m. on Friday morning, the Jewish religious heads brought Him to the house of the high priest where He was first questioned by Annas (Described only in John 18:19-24)(ED: RELIGIOUS TRIAL #1) and then tried before Caiaphas and the Sanhedrin (Mark 14:55-65+)(ED: RELIGIOUS TRIAL #2). When the council (SANHEDRIN) failed to produce consistent testimony against Jesus, they resorted to accusations of blasphemy and subsequently condemned Him to death. The trial before Caiaphas likely ended about 3:00 a.m., at the time when Peter’s denials also ended (cf. Mk 14:66-72+, Lk 22:56-62+). For the next couple hours, Jesus would have been held prisoner by the Temple police, who continued to mock and mistreat Him (cf. Mk 14:65+). At daybreak, near 5:00 a.m., the Sanhedrin reconvened (ED: RELIGIOUS TRIAL #3). (See Mark Commentary) William Lane - “The detail that Jesus was delivered to Pilate’s forum early in the morning is a significant index of the historical accuracy of the tradition. It was necessary for the Sanhedrin to bring its business to Pilate as soon after dawn as possible because the working day of a Roman official began at the earliest hour of daylight. Legal trials in the Roman forum were customarily held shortly after sunrise.” (The Gospel According to Mark)
Marcos 15
MacArthur adds "Incredibly, the chief priests and scribes sanctimoniously refused to enter a Gentile residence for fear of becoming ceremonially unclean, yet they had no compunction about lying in order to murder the Son of God (cf. Ex. 20:13, 16)." (MNTC-Mark) Gilbrant points out that "Under Roman rule the Sanhedrin exercised civil jurisdiction according to Jewish law, plus a certain degree of criminal jurisdiction. Under certain circumstances, it could decree death as the penalty for crime, but it did not have the authority to execute capital sentences (John 18:31). The "right of the sword" was one of the most carefully guarded prerogatives of Roman rulers. According to many sources, Pilate was a very harsh administrator who despised the Jews with their peculiar religious sensitivities. In his first year he had enraged the Jews by having ensigns bearing the image of the emperor brought into Jerusalem. He had confiscated temple funds to build an aqueduct into the city. Already the Jews had complained against him to Caesar; therefore, the leaders expected little difficulty in getting him to accede to their wishes. (Complete Biblical Library) Note that this first "trial" before Pilate in the early morning hours was INSIDE Pilate's residence, for John 18:28 tells us "Then they led Jesus from Caiaphas INTO the Praetorium, and it was early; and they (JEWS) themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover." Keep in mind that Pilate "and his predecessors and successors made it a point to be in Jerusalem on the high feasts, to be available to quell any untoward disturbance." (Carson, Pillar Commentary) Pilate's normal residence was in Caesarea Maritima (aerial photo, pix), (this was the palace Herod the Great had built for himself) but he came to Jerusalem during the Jewish feasts to keep an eye on the Jews because Jerusalem was flooded with pilgrims (some say up to 2 million). Wikipedia says that Caesarea Maritima "is the location of the 1961 discovery of the Pilate Stone, the only archaeological item that mentions the Roman prefect Pontius Pilate, by whose order Jesus was crucified. It is likely that Pilate used it as a base, and only went to Jerusalem when needed." It is clear that Pilate was a historical figure as documented by the Limestone block discovered in 1961 with Pilate's tribute in Latin to Tiberius. The words [...]TIVS PILATVS[...] can be clearly seen on the second line. The translation from Latin to English for the inscription reads: To the Divine Augusti [this] Tiberieum ...Pontius Pilate ...prefect of Judea ...has dedicated [this] J C Ryle makes an interesting comment - The mere fact that the Jews were obliged to apply publicly to a foreign ruler to carry out their murderous plan was a striking proof that the 'sceptre had departed from Judah' (Genesis 49:10) when the Messiah came. Consultation (plot together, conferred)(4824) sumboulion from sún = together + boulé = counsel) speaks of what is related to consultation with lambánō (receive) meaning to form a plan (in negative sense - plot - Mt 22:15) with poiéō (do or make) meaning to make or take council (Mark 3:6 = conspiring; Mk 15:1 - held a consultation). Delivered is paradidomi which means to give one over to the power or authority of another. This was a clear fulfillment of prophecies by Jesus Himself Who had predicted "The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day...Let these words sink into your ears; for the Son of Man is going to be delivered (paradidomi) into the hands of men." (Lk 9:22, 44+, Lk 18:32+) Pilate (governor of Judea AD 26 to AD 36)(4091)(Pilatos - of Latin origin) "Roman governor of Judea remembered in history as a notorious anti-Semite and in Christian creeds as the magistrate under whom Jesus Christ “suffered” (1 Tim 6:13). The NT refers to him as “governor,” while other sources call him “procurator” or “prefect” (an inscription found in Caesarea in 1961). Pilate came to power about A.D. 26, close to the time when two of his contemporaries, Sejanus in Rome and Flaccus in Egypt, were pursuing policies apparently aimed at the destruction of the Jewish people." (Holman Dictionary) Pilate was hated by the orthodox Jews and never really understood them (see 4 interactions that made him odious to the Jews). As shown in Luke 23 Pilate's handling of the trial of Jesus would show him to be indecisive and vacillating, characterized by lack of decision and firmness. As we might say today Pilate had no "backbone" or "intestinal fortitude!" Warren
Marcos 15
MacArthur adds that "Jesus could not answer Pilate's question with an unqualified "Yes" or "No" without first defining exactly what His kingship entails. His counter question, "Are you saying this on your own initiative, or did others tell you about Me?" was intended to clarify the issue (I.E., TO CLARIFY PILATE'S QUESTION). If Pilate was saying this on his own initiative, he would be asking if Jesus was a king in the political sense (and hence a threat to Rome). Jesus' answer in that case would be "no," He was not a king in the sense of a military or political leader. He had earlier rejected the crowd's attempt to make Him such a king (Jn 6:15). But neither could the Lord deny that as the Messiah He was Israel's true king. (Ibid) James Stalker adds that Jesus "desired to learn in what sense the question was asked—whether from the standpoint of a Roman or from that of the Jews; because of course His answer would be different according as He was asked whether He was a king as a Roman would understand the word or according as it was understood by the Jews....Jesus at once proceeded, however, to answer Pilate’s question on both sides, both on the Roman political and then on the Jewish religious side. First, He answered negatively, “My kingdom is not of this world!” He was no rival of the Roman emperor....It was not a kingdom of force and arms and worldly glory He had in view....Yet, even in making this denial, Jesus had used the words, “My kingdom.” And Pilate broke in, “Art Thou a king then?” “Yes,” replied Jesus; “to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. This was His kingdom—the realm of Truth. It differs widely from that of Caesar. Caesar’s empire is over the bodies of men; this is over their hearts. The strength of Caesar’s empire is in soldiers, arms, citadels and navies; the strength of this kingdom is in principles, sentiments, ideas. The benefit secured by Caesar to the citizens is external security for their persons and properties; the blessings of Christ’s kingdom are peace of conscience and joy in the Holy Ghost (ED: "ETERNAL SECURITY!"). The empire of Caesar, vast as it was, yet was circumscribed; the kingdom of Christ is without limits, and is destined to be established in every land. Cæsar’s empire, like every other earthly kingdom, had its day and passed out of existence; but the kingdom of Truth shall last for evermore.”(THE TRIAL AND DEATH OF JESUS CHRIST: A DEVOTIONAL HISTORY OF OUR LORD'S PASSION) Stalker - In the silence, then, of this interior hall He (Jesus) and Pilate stood face to face—He in the prisoner’s lonely place, Pilate in the place of power. Yet how strangely, as we now look back at the scene, are the places reversed! It is Pilate who is going to be tried—Pilate and Rome, which he represented. All that morning Pilate was being judged and exposed; and ever since he has stood in the pillory of history with the centuries gazing at him. In the old pictures of the Child Christ by the great masters a halo proceeds from the Babe that lights up the surrounding figures, sometimes with dazzling effect. And it is true that on all who approached Christ, when He was in the world, there fell a light in which both the good and the evil in them were revealed. It was a search-light, that penetrated into every corner and exposed every wrinkle. Men were judged as they came near Him. Is it not so still? We never show so entirely what is in us as by the way in which we are affected by Christ. We are judging ourselves and passing sentence on ourselves for eternity by the way in which we deal with Him. Note 5 on what have You done? - The Roman laws allowed the accused to be questioned in detail. So while Pilate understands why the Jewish leaders had delivered Him over (i.e., envy - Mt 27:18), he is uncertain what Jesus has done to stir up such anger and hostility. Note 6 on I find no guilt in Him - MacArthur explains that "In this context, "find" represented a judicial verdict. Pilate acquitted Jesus of any civil or criminal wrongdoing. In modern parlance, He threw the case out of court for lack of evidence. He exercised "summary judgment." (Ibid) GOSPEL OF MATTHEW Note 7 - Mt 27:12-14 (parallel with Mk 15:3-5, Lk 23:5) - Although Matthew and Mark do not record Pilate's first not guilty verdict against Jesus, they do record a barrage of repeated accusations against Jesus in an attempt to force Pilate to reverse his verdict. In stark contrast to the angry lying accusations of the Jews, Jesus is majestically silent! And Pilate's reaction was that he was amazed (thaumazo)! Pilate is marveling that the Jews are falsely accusing Him of crimes that would warrant the death penalty and yet He offered no self-defense! In truth, He did not have to because Pilate had already declared Him not guilty (Lk 23:4, Jn 18:38). In His silence Jesus fulfilled OT prophecies Isaiah 42:1-2 “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. 2 “He will not cry out or raise His voice, Nor make His voice heard in the street. Isaiah 53:7+ He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. Comment: In Acts 8:32+ Luke records the last part of Isaiah's passage “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH." This was a portion of the passages of Scripture the Ethiopian Eunuch was reading which led to his salvation as Phillip preached Jesus to him beginning with Isaiah's prophecy (Acts 8:34, 35+) Streams in the Desert - “He answered nothing.” (Mark 15:3) THERE is no spectacle in all the Bible so sublime as the silent Savior answering not a word to the men who were maligning Him, and whom He could have laid prostrate at His feet by one look of Divine power, or one word of fiery rebuke. But He let them say and do their worst, and He stood in THE POWER OF STILLNESS—God’s holy silent Lamb. There is a stillness that lets God work for us, and holds our peace; the stillness that ceases from its contriving and its self-vindication, and its expedients of wisdom and forethought, and lets God provide and answer the cruel blow, in His own unfailing, faithful love. How often we lose God’s interposition by taking up our own cause, and striking for our defense. God give to us this silent power, this conquered spirit! And after the heat and strife of earth are over, men will remember us as we remember the morning dew, the gentle light and sunshine, the evening breeze, the Lamb of Calvary, and the gentle, holy heavenly Dove. —A. B. Simpson. The day when Jesus stood alone And felt the hearts of men like stone, And knew He came but to atone— That day “He held His peace.” They witnessed falsely to His word, They bound Him with a cruel cord, And mockingly proclaimed Him Lord; “But Jesus held His peace.” They spat upon Him in the face, They dragged Him on from place to place, They heaped upon Him all disgrace; “But Jesus held His peace.” My friend, have you for far much less, With rage, which you called righteousness, Resented slights with great distress? Your Saviour “held His peace.” —L. S. P. I remember once hearing Bishop Whipple, of Minnesota, so well known as “The Apostle of the Indians,” utter these beautiful words: “For thirty years I have tried to see the face of Christ in those with whom I differed.” When this spirit actuates us we shall be preserved at once from a narrow bigotry and an easy-going tolerance, from passionate vindictiveness and everything that would mar or injure our testimony for Him who came not to destroy men’s lives, but to save them. —W. H. Griffith Thomas. Mark 15:3 The chief priests began to accuse Him harshly. NET Mark 15:3 Then the chief priests began to accuse him repeatedly. NLT Mark 15:3 Then the leading priests kept accusing him of many crimes, ESV Mark 15:3 And the chief priests accused him of many things. NIV Mark 15:3 The chief priests accused him of many things. the chief: Mt 27:12 Lu 23:2-5 Joh 18:29-31 19:6,7,12 but He said nothing (only in the KJV): Mk 15:5 14:60,61 Isa 53:7 Mark 15 Resources - Multiple Sermons and Commentaries See Table with Parallel Passages to Mark 15:1 See Table with Parallel Passages to Mark 15:2 Related Passages: Mt 27:12 And while He was being accused by the chief priests and elders, He did not answer . Lk 23:5+ But they kept on insisting, saying, “He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.” CHIEF PRIESTS ARE CHIEF PROTAGONISTS So while Pilate is trying to acquit Jesus (Lk 23:4+, Jn 18:38), the Jewish leaders would have none of that! They were too close to their long sought after goal of murdering the Man Jesus! The chief priests began to accuse Him harshly - Harshly is polus which more literally means "many," so the NAS is somewhat interpretative with "harshly" (although it is likely their charges were harsh!) The tragic irony is that the very men who should have led the Jews to recognize their true High Priest, take the lead in accusations against Him. Accuse is in the vivid imperfect tense depicting these evil men as furiously making false allegations against Jesus, one accusation after another! Luke records an example of the type of charges brought against Him writing "they kept on insisting, saying, “He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place.” (Lk 23:5+) It is worth noting that the verb "insisting" is in the imperfect tense which pictures the Jews as making their accusations over and over, again and again. As we might say today the Jews "went ballistic!" One can just picture this scene, as one Jew would finish his angry accusation, another would bring a similar accusation. It was a veritable "cacophonous chorus" of maliciously fabricated false charges against Jesus, the blameless, innocent Lamb of God (1 Peter 1:19+). Accuse (2723)(kategoreo from kata = against + agora = market place, place of public speaking) means to speak openly against a person, to condemn them before a public tribunal or bring an accusation in court. To accuse formally by bringing a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. Note that all of the Gospel uses involve accusing Jesus (except John 5:45). All four Gospel writers used kategoreo earlier in Jesus' ministry, John for example recording They (scribes and Pharisees - Jn 8:3) were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground. (John 8:6, cf Mt 12:10, Mk 3:2, Lk 6:7+). As an aside, who is "motivating" (so to speak) the members of the Sanhedrin? Surely Satan the ultimate Adversary of Jesus was "shooting" flaming missiles of hatred and murder into the minds of these godless Jewish men (cf Eph 6:16+). And so "like father, like son", and who was their "father?" (see Jn 8:44)! Thus it should not surprise us to find this same verb "accuse" (kategoreo) in John's description of Satan in Revelation... Then I heard a loud voice in heaven, saying, “Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser (Satan - kategoros) of our brethren has been thrown down, he who accuses (kategoreo in the present tense = continually) them before our God day and night. (Rev 12:10+) Comment: The Greek word for "accuser" (kategoros) is the name given to Satan by the rabbis! Here the Jewish religious leaders are before Herod and in the irony of ironies they are carrying out the devil's dirtiest deed! It's amazing how we can deceive our own hearts! (cf Jer 17:9). Overstreet explains 'The Jews brought Christ to Pilate because they were forbidden by law to put Him to death themselves. Second, it should be remembered that a provincial governor (LIKE PILATE) had the legal freedom to conduct a trial as informally and with as little set procedure as he wished. Several observations may be made concerning Pilate and the legality of the trial of Christ. First, since Pilate was governor of Judea, and this was to be a capital offense, he was the proper person to conduct the trial of Christ. Second, he was quite correct in initially declining to hear the case, since the first charge was so vague (see John 18:30). Third, he acted in accordance with Roman law when there was an indictment for treason leveled against Christ (Luke 23:2), and he questioned Christ privately concerning this matter, deciding He was innocent. At this point Pilate had the legal authority to release Christ, but he did not. Instead, he once again went to the Jews, for which he has been criticized as acting illegally. However, when it is remembered that under Roman law a non-citizen, such as Christ, had no legal rights to begin with, then Pilate could not have acted illegally. He may be accused of being unethical or immoral (and rightly so), but he may not be accused of acting illegally under the Roman legal system. He had every legal authority to continue or not, as formally or informally as he pleased. Fourth, Pilate did not act in an unusual manner when he sent Christ to Herod (Luke 23:6–12). Greenidge has pointed out that a provincial governor had the power to ask anyone he wanted to be his adviser, and that “it was even possible in an important prosecution to summon expert advice from another province—nay, even a neighboring provincial governor himself.“ Herod’s refusal to try Jesus indicates that in his opinion Jesus was innocent; Pilate used this in his argument for Christ’s release (Luke 23:15).The remainder of Pilate’s legal dealings with Christ may be considered from the legal basis of a non-citizen having no legal rights in Roman law." (Ref) THE "LAMB-LIFE" ... accused . . . he answered nothing. Mark 15:3 ... as a sheep ... dumb, so he openeth not his mouth. Isaiah 53:7 Recently I was blessed and convicted in my own soul by the penetrating comments of Mrs. Penn-Lewis, on these and other verses dealing with the amazing silences of Jesus. She began by calling attention to the fact that the "lamb-life" is characterized by silence! That is, the sanctified Christian who is living close to his God will manifest humility and supreme self-control under the most adverse and trying circumstances. Says Mrs. Lewis: "We will be silent in our lowly service among others, not seeking to be `seen of men.' Silent over the glory of the hours on the mount lest others think of us above that which they ought. Silent while we stoop to serve the very ones who betrayed us. Silent when forced by others to some position where apparent rivalry with another much-used servant of God seems imminent, only to be hushed by utter self-effacement in our silent withdrawal without explanation, irrespective of our `rights.' Silent when our words are misquoted." After additional suggestions on the silences of consecration and humility, Mrs. Lewis concludes her article with this impassioned prayer: "0 Thou anointed Christ, the Lamb of God, Thou alone canst live this life of silent self-effacement in a world of self-assertion and self-love. Live Thou this life in me!" Are you set on always "getting your rights"? Will you argue for hours to make others understand your "reasonable position"? Then you still have much to learn from the silences of Jesus! Oh, may it be said of us as it is of that blessed company in Revelation 14: "These are they who follow the Lamb wherever he goeth" (Rev. 14:4)! "Hold Thou my tongue" — for oh, I cannot guard it, Unless Thou teach me to control each word. Guard Thou my thoughts, lest haply I should whisper Something to grieve my Savior and my Lord!— Gladys Roberts Though the human tongue weighs practically nothing, it is surprising how few persons are able to hold it!—Wm. A. Ward The Clue of Silence The chief priests accused Him of many things, but He answered nothing. —Mark 15:3 Today's Scripture: Isaiah 53 The Sir Arthur Conan Doyle story Silver Blaze centers around a clue of silence. In this mystery, detective Sherlock Holmes investigates the theft of a prized racehorse, which had been guarded by an excellent watchdog. In gathering evidence, Holmes learns that the dog did not bark during the intrusion. The great detective deduces that the dog knew the culprit, and this leads to solving the crime. For anyone investigating the identity of Jesus Christ, the Bible holds many clues. One piece of evidence is His silence. Speaking of Him centuries earlier, the prophet Isaiah offered this clue: “As a sheep before its shearers is silent, so He opened not His mouth” (53:7). The significance of this remained obscure until Jesus was brought before His accusers and “He answered nothing” (Mark 15:3). Think About It Are you convinced that Jesus is the promised Savior? Have you accepted the forgiveness and eternal life He offers? If you have doubts, read the Gospel of John. Believing Christ died—that’s history; believing Christ died for me—that’s salvation. Barking At The Moon Let all . . . evil speaking be put away from you. —Ephesians 4:31 Today's Scripture: Mark 15:1-5 A certain judge was constantly annoyed by the sneering remarks and abusive language of an attorney. Instead of cracking down on the lawyer and silencing him, the judge would only smile and chew on his pencil. People wondered how he could be so patient. At a dinner party someone asked him, “Why don’t you do something about that wise-guy lawyer?” The judge laid down his fork, and resting his chin on his hands said, “Up in our town there lives a widow who has a dog. Whenever there is a full moon, that dog barks and barks all night.” Then the judge quietly resumed his eating. One person asked, “But Judge, what about the dog and the moon?” He replied, “Well, the moon just keeps right on shining!” Of all sins, there is perhaps none more insidious than slander. When we are misrepresented, the natural reaction is to return evil for evil. Yet the evidence of real Christlikeness is to be able to reward evil with good and go right on living for the Lord. We are to be like our Savior, who did not retaliate even when He was horribly mistreated and slandered and led to the cross (Mk. 15:3-5; 1 Pet. 2:21-23). I want the love that always sweetly bears Whate'er my Father's hand may choose to send; I want the love that patiently endures The wrongs that come from enemy or friend. —Anon. It's not always kind to respond in kind. Mark 15:4 Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" Do You not answer? Mt 26:62 Mt 27:13 Joh 19:10 Mark 15 Resources - Multiple Sermons and Commentaries See Table with Parallel Passages to Mark 15:1 See Table with Parallel Passages to Mark 15:2 Related Passages: Mt 27:13 Then Pilate said to Him, “Do You not hear how many things they testify against You?” 14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. John 19:10 So Pilate *said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” PILATE OFFERS JESUS ANOTHER OPPORTUNITY TO DEFEND HIMSELF Then Pilate questioned Him again saying, "Do You not answer? See how many charges they bring against You!"- At this point Jesus has had enough. Not only has Pilate pronounced Him not guilty, the barrage of charges from the Jewish leaders had no merit. He refused to descend to their level. Jesus' refusal to answer recalls the prophecy in Isaiah... Isaiah 53:7+ "He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth."
Marcos 15
MacArthur writes that "When the Jewish leaders told Pilate, “If you release this Man, you are no friend of Caesar” (John 19:12), he understood exactly what they were threatening. Years later, around A.D. 36, Pilate blundered again when he unwisely ordered his troops to ambush a group of Samaritan worshipers. When the people of Samaria complained to his immediate superior, the Roman legate of Syria, Pilate was summoned back to Rome. After that, little is known about him. According to tradition, he was banished in disgrace to Gaul where he eventually committed suicide." (Ibid) Believer's Study Bible - Since the Feast of the Passover was observed in commemoration of the release of the Hebrews from Egyptian bondage, the Roman governor customarily released a prisoner during the Feast as a symbolic gesture of goodwill. Pilate thought the people would choose Jesus, but they chose Barabbas instead. Note: The following table is an attempt to line up parallel passages from the 4 Gospel accounts on the same row and to identify the passages found only in one Gospel with yellow highlighting. In some cases it is difficult to state with certainty which passage in a particular Gospel comes next in time sequence. If you see a passage you do not think fits in the sequence please send an email with your explanation. From the chart below note that Luke provides a much briefer account of Barabbas compared with Mark 15:6-11 (and Mt 27:15-18, 20-25). Only Matthew records the message of Pilate's wife (Mt 27:19). While Luke does mention Barabbas' crimes (Lk 23:19), he does not explain the custom of releasing a prisoner which is described by Mark (Mk 15:6) and Matthew (Mt 27:15). Color Legend - Pilate's words. Jew's words. Barabbas. MATTHEW MARK LUKE JOHN WHOM DO YOU WANT ME TO RELEASE? Mt 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16 At that time they were holding a notorious prisoner, called Barabbas. 17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had handed Him over. Mk 15:6+ Now at the feast he used to release for them any one prisoner whom they requested. 7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. 8 The crowd went up and began asking (present tense) him to do as he had been accustomed to do for them. 9 Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he was aware that the chief priests had handed Him over because of envy. Lk 23:17 [Now he was obliged to release to them at the feast one prisoner.] LUKE DOES NOT RECORD THIS INTERCHANGE BETWEEN PILATE & THE JEWS Jn 18:39 But you have a custom that I release someone for you at the Passover; Do you wish then that I release for you the King of the Jews? 19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” (Picture) 20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!” 23 And he said, “Why, what evil has He done?” But they kept shouting all the more, saying, “Crucify Him!” 24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” 25 And all the people said, “His blood shall be on us and on our children!” 11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. 12 Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?” 13 They shouted back, “Crucify Him!” 14 But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!” Lk 23:18 But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder. 20 Pilate, wanting to release Jesus, addressed them again. 21 but they kept on calling out, saying, Crucify, Crucify Him! 22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” Jn 18:40 So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber.” Jn 19 26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. 15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. 23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. 24 And Pilate pronounced sentence that their demand be granted. John 19:1 Pilate then took Jesus and scourged Him. SEE NEXT TABLE BARABBAS RELEASED GOSPEL OF MATTHEW The warning dream of Pilate's wife (? Procla or Procula) is not found in any other Gospel. She had the message of her dream sent to Pilate who seated on the judgment seat (bema - SAME WORD USED OF THE PLACE BEFORE WHICH EVERY BELIEVER MUST STAND SOME DAY - 2 Cor 5:10+) at "The Pavement" (Gabbatha) (See picture). Both Romans and Greeks viewed dreams as an important way their false gods spoke (e.g., viewing them as "omens"), albeit in this case the dream may have originated from the true and living God (but we cannot be dogmatic, cf warning in a dream in Mt 2:12). Whatever the content of the dream was, it was sufficient to convince Pilate's wife that Jesus was righteous and presumably innocent. One can only imagine PIlate's thoughts (and fears) at that moment. Notice that Pilate's wife does not say release Jesus, but have nothing to do with Him, something he was already actively trying to do! This pagan woman dreaming of Jesus does raise the question Is God giving people in closed countries dreams and visions to bring them to faith in Christ? (see discussion) (See also Christian dream interpretation? Are our dreams from God?) Can you imagine the pressure intensifying on Pilate to release or to condemn Jesus? Apparently while Pilate was being warned, the chief priests were persuading the crowd to ask for Barabbas' life and Jesus death! (Mt 27:20) John MacArthur comments on PIlate ritually washing his hands in Mt 27:24 - It was ironic, and doubtlessly intentional, that the governor chose a Jewish ritual to depict his renunciation of responsibility for Jesus' fate. If the ruling elders of a city were not able to determine the identity of a murderer, the Mosaic law provided that they could publicly wash their hands, pray to God, and thereby absolve themselves of any guilt regarding their inability to render justice (Dt 21:6,7). Using a modified form of that Jewish ceremony which he had heard of, Pilate proclaimed he was innocent of this innocent Man's blood.Doubtlessly with a tone of both dismay and disgust, the governor then said, "See to that yourselves." And when he gave them what they wanted, the people gave him what he wanted. If he would permit Jesus' death, they would assume all blame. "His blood be on us and on our children!" they shouted. That declaration did not, of course, absolve Pilate of guilt, but it did proclaim for all time the people's acknowledgment of their own guilt. They soon forgot that assumption of guilt, however, and not many months later the Sanhedrin self-righteously rebuked the apostles for holding them accountable for Christ's blood (Acts 5:28). The multitude of perhaps several thousand Jews who stood outside the Praetorium made their verdict in behalf of all Israel. It was that verdict, acknowledged by all the other unbelieving Jews through their silence, that caused the branch of Israel to be broken off the tree of God's redemptive blessing (Ro 11:17). It is no wonder that since that fearful day, as a nation and as individuals, unredeemed Jews have been under the chastening hand of God. (MacArthur New Testament Commentary – Matthew) GOSPEL OF MARK Mark 15:8 records that the Jews were asking Pilate to release a prisoner as was the custom at the Passover (cf Jn 18:39, Mt 27:15). John MacArthur comments that "Each year, the governor would grant amnesty to one sentenced criminal of the people’s choice as a way to cultivate goodwill and to demonstrate Rome’s mercy. Pilate thought the crowd would select Jesus, thereby solving his dilemma." (As an aside, this "tradition" is not recorded in any extra-Biblical source.) This "tradition" gave Pilate another opportunity to avoid executing an innocent Man and so he asked the Jews if they would like him to release the King of the Jews (Mk 15:9), Jesus Who is called Christ (Messiah) (Mt 27:17). GOSPEL OF JOHN John 18:39 - King of the Jews - Pilate is mocking the Jewish leaders for he knew they had vehemently rejected Jesus as their King. Another consideration (but only speculative) is that Pilate hoped to play off the sympathies of those in the crowd who had proclaimed Him as King in His triumphal entry. John 18:40 calls Barabbas a robber which is the Greek word lestes a word that describes one who steals openly and with violence in contrast to a thief or kleptes who steals primarily by stealth. Judas was a thief (kleptes - John 12:6) but was not violent, while Barabbas was a robber (lestes) who "had committed murder" (Mk 15:7). It is also notable that the word lestes is used to describe the two thieves who were crucified with Jesus (Mt 27:38, 44, Mk 15:27). The irony is that Luke had just used the word lestes when Jesus was arrested in the Garden and had addressed "the chief priests and officers of the temple and elders who had come against Him," asking “Have you come out with swords and clubs as you would against a robber (lestes)?." (Lk 22:52+) In fact it was the Jewish leaders who had made the Temple Court of the Gentiles into a robber's (lestes) den (Lk 19:46+), and who now compounded their sin by asking Pilate to release the real robber Barabbas and crucify the innocent Jesus! Fruchtenbaum summarizes Pilate's attempts to release Jesus - Once again Pilate attempted to release Yeshua. He offered the people a choice between Yeshua and Barabbas. This is recorded in Mark 15:6–10. Pilate attempted to have the Messiah released by offering the crowd a choice between Jesus and Barabbas. The irony of the situation must not be missed! Barabbas was guilty of the very crime of which Jesus was accused: sedition or rebelling against Rome. Furthermore, we know from other contemporary sources that the entire name of the guilty one was Jesus Barabbas. The name Barabbas means “son of the father.” So the prisoner who was going to be released was “Jesus, son of the father.” But the Lord Jesus, the Son of the Father, was being accused of sedition and would die on the other’s behalf. At this point in the proceedings, Pilate received a message from his wife. We find this recorded in Matthew 27:17–19: When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ? For he knew that for envy they had delivered him up. And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have you nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. According to tradition, Pilate’s wife’s name was Claudia. She apparently was more sensitive to spiritual things and had received a troubling dream concerning the person of Jesus. In this dream, He was clearly revealed as a righteous man. She also had a sense of impending doom that if Pilate gave in and condemned Jesus to death, dire consequences would result upon the family. Apparently, she had already gone through a night of suffering, realizing that the decision Pilate would make would determine their destiny also. After Pilate received the warning from his wife, he gave the people the choice between Yeshua and Barabbas. This is recorded in Matthew 27:20–22: Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. Pilate said unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. The Jewish leaders in the meantime had moved through the crowd, inciting the people to ask for Barabbas’ release and to demand the Crucifixion of Yeshua (Mt 27:20). Pilate’s second attempt to have Yeshua released was foiled. Pilate attempted a third time to release Jesus. We see this in John 19:1–6. Pilate’s third attempt in verse 1 was another compromise, for he had Jesus scourged. Pilate’s apparent hope was that when the people saw Jesus after His scourging, they would be sympathetic toward Him and would call for His release. (Ibid) Mark 15:7 The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. Mt 27:16 Lu 23:18,19,25 Mark 15 Resources - Multiple Sermons and Commentaries See Table with Parallel Passages to Mark 15 Related Passages: Matthew 27:16+ At that time they were holding a notorious prisoner, called Barabbas. Mark 15:7+ The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. Luke 23:18-19+ But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder.) John 18:40+ So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber (lestes). BARABBAS COMES ON THE SCENE The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection - Here Mark gives us some background to help understand the subsequent decision of Pilate to release Barabbas instead of Jesus. MacArthur - Ironically, the name Barabbas means “son of the father.” Here the lawbreaking son of a human father was being offered to the people in the place of the sinless Son of the divine Father. Aware of Jesus’ popularity from just a few days earlier (Mark 11:8–10), the governor was confident the crowd would never choose Barabbas. Pilate’s plan was simple: when the multitude selected Jesus, there would be nothing the Jewish council could do. He could preserve justice and at the same time garner favor with the people. Question: Who was Barabbas in the Bible? BARABBAS (SEE ALSO DICTIONARY NOTE) - 10V - Matt. 27:16; Matt. 27:17; Matt. 27:20; Matt. 27:21; Matt. 27:26; Mk. 15:7; Mk. 15:11; Mk. 15:15; Lk. 23:18; Jn. 18:4 Answer: Barabbas is mentioned in all four gospels of the New Testament: Matthew 27:15–26; Mark 15:6–15; Luke 23:18–24; and John 18:40. His life intersects that of Christ at the trial of Jesus. Jesus was standing before Pontius Pilate, the Roman governor who had already declared Jesus innocent of anything worthy of death (Luke 23:15). Pilate knew that Jesus was being railroaded and it was “out of self-interest that the chief priests had handed Jesus over to him” (Mark 15:10), so he looked for a way to release Jesus and still keep the peace. Pilate offered the mob a choice: the release of Jesus or the release of Barabbas, a well-known criminal who had been imprisoned “for an insurrection in the city, and for murder” (Luke 23:19). The release of a Jewish prisoner was customary before the feast of Passover (Mark 15:6). The Roman governor granted clemency to one criminal as an act of goodwill toward the Jews whom he governed. The choice Pilate set before them could not have been more clear-cut: a high-profile killer and rabble-rouser who was unquestionably guilty, or a teacher and miracle-worker who was demonstrably innocent. The crowd chose Barabbas to be released. Pilate seems to have been surprised at the crowd’s insistence that Barabbas be set free instead of Jesus. The governor stated that the charges against Jesus were baseless (Luke 23:14) and appealed to the crowd three times to choose sensibly (verses 18–22). “But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed” (verse 23). Pilate released Barabbas and handed over Jesus to be scourged and crucified (verse 25). In some manuscripts of Matthew 27:16–17, Barabbas is referred to as “Jesus Barabbas” (meaning “Jesus, son of Abba [Father]”). If Barabbas was also called “Jesus,” that would make Pilate’s offer to the crowd even more spiritually loaded. The choice was between Jesus, the Son of the Father; and Jesus, the Son of God. However, since many manuscripts do not contain the name “Jesus Barabbas,” we cannot be certain that was his name. The story of Barabbas and his release from condemnation is a remarkable parallel to the story of every believer. We stood guilty before God and deserving of death (Romans 3:23; 6:23a). But then, due to no influence of our own, Jesus was chosen to die in our stead. He, the Innocent One, bore the punishment we rightly deserved. We, like Barabbas, were allowed to go free with no condemnation (Romans 8:1). And Jesus “suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Peter 3:18ESV). What happened to Barabbas after his release? The Bible gives no clue, and secular history does not help. Did he go back to his life of crime? Was he grateful? Did he eventually become a Christian? Was he affected at all by the prisoner exchange? No one knows. But the choices available to Barabbas are available to us all: surrender to God in grateful acknowledgment of what Christ has done for us, or spurn the gift and continue living apart from the Lord. (Source: GotQuestions.org) S. Lewis Johnson on Barabbas: Barabbas is the only man in the Bible who could ever say in the physical sense alone, Christ died for me. He thus becomes a rather eloquent illustration of the story of the cross. . . We know from all of the accounts of the Bible that it was the multitude, probably of the supporters of Barabbas, who was a very popular insurgent, evidently, asked Pilate for the freedom for one of the prisoners. They of course hoped that he would opt for the freedom of Barabbas—Pilate was hoping of course that the people would decide for the freedom of Jesus, and thus get him off the horns of a dilemma, because he did not really believe that Jesus was guilty. But he had on the one hand the appeal of his conscience and on the other the political appeal of expediency. And so the multitude asked him that he give them as the custom was a freeing of a prisoner. . . Rome was very ruthless in persecuting people who sought to rebel against the establishment and in the light of the fact that they were hunted all over the land by men with superior forces, to survive it was necessary for them to do brutal things, and so Barabbas had become a hardened, brutal criminal. The Apostle Peter, preaching in Acts chapter 3 after the resurrection described or says to Israel that they chose a murderer over our Lord Jesus Christ. So we know that it was the common knowledge of the people at the time that Barabbas was not only a robber he was also a murder. Death was his only future But the most striking thing about him when you put it all together is the fact that Israel preferred him to the Lord Jesus. Now it might seem hard to understand why Israel the nation would prefer a robber – an insurrectionist, a murderer, a notorious criminal – to our Lord Jesus Christ. But I don’t think it’s really too hard to understand. He was a daring, dashing, captivating, fierce, soul patriot. True he was a criminal, but we tend to glamorize people like that, and we glamorize them in the 20th Century as well. And while they did not have the skills of our present media, the tendency still is to glamorize the man who is the revolutionary and he was that. . . Now Barabbas was thinking about the Roman judgment of crucifixion, and no doubt his thoughts were concentrated upon that. He was a man who was a sinner. He was guilty, and he stood condemned. A beautiful picture of course of all of us for that is what we are we are sinners. We are guilty before God, and we are therefore condemned. But Barabbas had a release. Now we read in the New Testament in the epistle that Paul wrote to the Galatians, “Christ hath redeemed us from the curse of the law being made a curse for us.” I’m sure that it did not take a great deal of thought for Barabbas to have a pretty good theory of the atonement. C. I. Scofield once said, “It’s easy to see Barabbas need not have been a theologian to form a good working theory of the atonement. He knew from experience what it was to be delivered and to have someone else take his place. For you see, ultimately, the Lord Jesus is the one who hangs upon that middle cross in the place of what Barabbas thought would be his cross.” . . . Now one of the things that we stress in the atonement that our Lord Jesus has accomplished is that in our substitute in the Lord Jesus we have borne our penalty. That’s why we shall not have to bear the penalty again. He has borne the penalty for sinners, and in the case of those who have believed in him, they have a substitute in whom they have borne the penalty. That’s why we cannot bear the penalty. That’s why the divine law has no case whatsoever against us, because our penalty has been paid in our substitute. So Barabbas beautifully illustrates that. I don’t guess there’s anybody who could sing with more gusto, “He breaks the power of canceled sin; he sets the prisoner free.” Now transferring that from the physical to the spiritual sense we have an illustration of the atoning work of our Lord Jesus. He was our penal substitute. And then if I may just emphasize one more thing. Barabbas, by virtue of the fact that he had been freed by the authorities and by virtue of the fact that Jesus had died under the judgment of Rome, Barabbas is a man who now stands righteous before the Roman government. “O mysterious, wonderful exchange,” the ancient fathers used to say, “by which my unrighteousness becomes the unrighteousness of the Savior and the righteousness of the Savior becomes my righteousness. O mysterious, wonderful exchange.” He hath made him to be sin for us him who knew no sin that we might become the righteousness of God in him, and Barabbas, as he stood looking at the cross, stood looking as a free man – one who had been delivered by the authorities and now stood right before them. Now the second thing I think that is so important is to notice the perennial madness of the multitude’s choice. Which of the two will ye that I release unto you? They said, Barabbas. And to make it even worse, in a moment after Pilate has sought to free himself from guilt, they’ve answered and said to Pilate, His blood be on us and on our children. Oh, the madness of the choice of the multitude that selects a Barabbas instead of a Jesus. (Barabbas, the Man for Whom Christ Died) Mark 15:8 The crowd went up and began asking him to do as he had been accustomed to do for them. NET Mark 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. NLT Mark 15:8 The crowd went to Pilate and asked him to release a prisoner as usual. ESV Mark 15:8 And the crowd came up and began to ask Pilate to do as he usually did for them. NIV Mark 15:8 The crowd came up and asked Pilate to do for them what he usually did. GNT Mark 15:8 καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς. Mark 15 Resources - Multiple Sermons and Commentaries See Table with Parallel Passages to Mark 15 Related Passages: Matthew 27:17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had handed Him over. 19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” John 18:39-16 “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” PETITIONING PILATE FOR HIS ANNUAL "AMNESTY" GIFT The crowd went up and began asking him - Asking is in the present tense. to do as he had been accustomed to do for them - Been accustomed is in the imperfect tense (again and again). This indicates Pilate had released a prisoner on the Passover before. This was his golden opportunity to set Jesus free, for he knew (likely) that Jesus was popular with the crowd and would likely chose Jesus to be set free. He underestimated the devious determined resolve of the Jewish religious leaders as described in Mk 15:11! Danny Akin - Pilate saw this as a way out of a tough situation. He has already told the Jewish leaders, “I find no fault (guilt) in this man” (John 18:38). Further, his wife had warned him, “Have nothing to do with this righteous man, for I have suffered much because of him today in a dream” (Matt. 27:19). Superstitious and perhaps with a tinge of conscience remaining, Pilate asks the crowd, hopeful for a positive response, “Do you want me to release for you the King of the Jews?” (v. 9). Mark adds a third motivation Pilate had for releasing Jesus, “For he perceived (knew) that it was out of envy that the chief priests had delivered him up.” (v. 10). If the people went with his option he could release an innocent man and stick it to the Sanhedrin as well. (Mark 15:1-20 Jesus the Great King: The Sacrifice for Sinners) Mark 15:9 Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" NET Mark 15:9 So Pilate asked them, "Do you want me to release the king of the Jews for you?" NLT Mark 15:9 "Would you like me to release this 'King of the Jews'?" Pilate asked. ESV Mark 15:9 And he answered them, saying, "Do you want me to release for you the King of the Jews?" NIV Mark 15:9 "Do you want me to release to you the king of the Jews?" asked Pilate, GNT Mark 15:9 ὁ δὲ Πιλᾶτος ἀπεκρίθη αὐτοῖς λέγων, Θέλετε ἀπολύσω ὑμῖν τὸν βασιλέα τῶν Ἰουδαίων; KJV Mark 15:9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? Do you want: Mt 27:17-21 Joh 18:39 Jn 19:4,5,14-16 Ac 3:13-15 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” Notice that Pilate here is addressing this question not to the religious leaders but to the Jewish people in the crowd. Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" - This is an "in your face" snub to the Jewish religious leaders, for later in John 19:21 John records "the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” Pilate answered, “What I have written I have written.” (Jn 19:22). Mark 15:10 For he was aware that the chief priests had handed Him over because of envy. NET Mark 15:10 (For he knew that the chief priests had handed him over because of envy.) NLT Mark 15:10 (For he realized by now that the leading priests had arrested Jesus out of envy.) ESV Mark 15:10 For he perceived that it was out of envy that the chief priests had delivered him up. NIV Mark 15:10 knowing it was out of envy that the chief priests had handed Jesus over to him. GNT Mark 15:10 ἐγίνωσκεν γὰρ ὅτι διὰ φθόνον παραδεδώκεισαν αὐτὸν οἱ ἀρχιερεῖς. KJV Mark 15:10 For he knew that the chief priests had delivered him for envy. envy: Ge 4:4-6 37:11 1Sa 18:8,9 Pr 27:4 Ec 4:4 Mt 27:18 Ac 13:45 Tit 3:3 Jas 3:14-16 4:5 1Jn 3:12 James Stalker - Back to Pilate Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:18+ For he knew that because of envy they had handed Him over. ENVY NOT LOYALTY MOTIVATED LEADERS For he was aware (ginosko) - Was aware is in the imperfect tense which
Marcos 15
MacArthur comments that "It would not have been possible to fully comprehend the implications of that prophecy until after Jesus died. Only then did it become clear that, although the Romans planned to discard His body as if He were a common criminal, the Messiah would actually be buried in the tomb of a prominent and wealthy man. God was also at the burial, working to ensure everything happened according to the divine schedule. The timing was crucial, so that Jesus’ body would be in the grave for at least part of three different days, just as He had predicted (cf. Matt. 12:40; 16:21; 17:23; 20:19). To assure that, God moved the religious leaders to demand that the bodies be taken down on Friday and prompted Pilate to grant their request. Then, He compelled Joseph to be courageous and ask for Jesus’ body, and again moved the governor to give permission. Now, God enabled Joseph to secure, transport, prepare, and bury Jesus’ body, and do it all before the Sabbath began so that He was in the tomb on Friday. (See Mark Commentary) Which had been hewn out in the rock and he rolled a stone against the entrance of the tomb - Gilbrant explains that "Jesus' body was then carried to the tomb, which had been cut from bedrock, and placed on a stone bench or shelf. Ordinarily such a tomb was sealed with a flat stone slab wedged into place to shut out wild animals or intruders. Since Mark spoke twice of the stone being "rolled," it is likely that this tomb was an exceptionally fine one, befitting the wealth and standing of its owner. (See Isaiah 53:9) Such a tomb would have an elaborate, disc-shaped stone, like a millstone, about a yard in diameter. The stone could be easily rolled to seal the tomb, being placed in a groove which sloped down to the doorway. To roll it away, however, would require the strength of several men" (Complete Biblical Library) Mark 15:47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid. Mk 15:40 16:1 Mt 27:61 28:1 Lu 23:55,56 24:1,2 Mark 15 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 27:59-61+ And Joseph took the body and wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. 61 And Mary Magdalene was there, and the other Mary, sitting opposite the grave. Luke 23:55+ Now the women who had come with Him out of Galilee followed (see Lk 8:1-3+), and saw the tomb and how His body was laid. 56 Then they returned and prepared spices and perfumes. And on the Sabbath they rested according to the commandment. WOMEN WITNESSED BURIAL LOCATION Mary Magdalene and Mary the mother of Joses were looking (theoreo - imperfect tense) on to see where He was laid - The verb were looking is the same one used to describe the women looking at the Crucifixion (Mk 15:40+). Theoreo indicates that they were looking attentively and with interest. Whether they helped Joseph and Nicodemus with the burial of Jesus is not stated. But it is clear that they knew where He was laid. They knew where the tomb hewn out of rock was located. Danny Akin - Mark informs us that in addition to Joseph of Arimathea and also Nicodemus (see John 19:38-42), Mary Magdalene and Mary the mother of Joses (and James the younger, v. 40) “saw where he was laid” (v. 47). Thus the only people at His grave as the sun set that “Black Friday” was two Pharisees who had up until now been “silent” or “anonymous” disciples and two women. The apostles are nowhere to be found. Those who had professed proudly and loudly that they would die for Him (Mk 14:31) are in hiding. In contrast those who once remained in the shadows or where hardly noticed by the really important people are there by His grave. They do not care who knows of their loyalty to Jesus. They do not care who see their love for Jesus (Mark 15:21-47 The Murder of the Great King) Constable on Mary Magdalene and Mary the mother of Joses - The writer mentioned the presence of these two women at the tomb during Jesus' burial to prepare for his statement that they were present to witness the empty tomb (Mk 16:1, 5). They had seen Jesus die (Mk 15:40), and now they saw Him buried. There was no question that they went to the right tomb on Sunday morning since they had been there Friday afternoon. Again Mark guarded against any wrong conclusion that the disciples were mistaken about Jesus' resurrection. The Servant of the Lord had paid the ultimate price for the sins of humankind, His own life. Mark's narrative stressed Jesus' exemplary service and the reality of His death. (Expository Notes - Mark) Life Application Bible Commentary – DO WHAT YOU CAN - These women could not do "great" things for Jesus—they were not permitted to stand up before the Jewish Council or the Roman governor and testify on his behalf—but they did what they could. They stayed at the cross when most of the disciples had fled, and they got ready to anoint their Lord's body. Because of their devotion, they were the first to know about the Resurrection. Believers may feel that they can't do much for Jesus. But they must take advantage of the opportunities given to them by doing what they can do and not worrying about what they cannot do. (BORROW Life application New Testament commentary) QUESTION - Can the various resurrection accounts from the four Gospels be harmonized? ANSWER - The events surrounding Jesus’ resurrection can be difficult to piece together. We must remember two things: first, the news of Jesus’ resurrection produced much excitement in Jerusalem, and in the ensuing chaos many people were going many different directions. Groups were separated, and several different groups paid visits to the tomb, possibly more than once. Second, the writers of the Gospels did not attempt an exhaustive narrative; in other words, Matthew, Mark, Luke, and John had no intention of telling us every detail of the resurrection or every event in the order that it happened. In the battle with skeptics regarding Jesus’ resurrection, Christians are in a "no-win" situation. If the resurrection accounts harmonize perfectly, skeptics will claim that the writers of the Gospels conspired together. If the resurrection accounts have some differences, skeptics will claim that the Gospels contradict each other and therefore cannot be trusted. It is our contention that the resurrection accounts can be harmonized and do not contradict each other. However, even if the resurrection accounts cannot be perfectly harmonized, that does not make them untrustworthy. By any reasonable evaluation, the resurrection accounts from the four Gospels are superbly consistent eyewitness testimonies. The central truths - that Jesus was resurrected from the dead and that the resurrected Jesus appeared to many people - are clearly taught in each of the four Gospels. The apparent inconsistencies are in "side issues." How many angels did they see in the tomb, one or two? (Perhaps one person only saw one angel, while the other person saw two angels.) To how many women did Jesus appear, and to whom did He appear first? (While each Gospel has a slightly different sequence to the appearances, none of them claims to be giving the precise chronological order.) So, while the resurrection accounts may seem to be inconsistent, it cannot be proven that the accounts are contradictory. Here is a possible harmony of the narratives of the resurrection of Christ and His post-resurrection appearances, in chronological order: Jesus is buried, as several women watch (Matthew 27:57-61; Mark 15:42-47; Luke 23:50-56; John 19:38-42). The tomb is sealed and a guard is set (Matthew 27:62-66). At least 3 women, including Mary Magdalene, Mary the mother of James, and Salome, prepare spices to go to the tomb (Matthew 28:1; Mark 16:1). An angel descends from heaven, rolls the stone away, and sits on it. There is an earthquake, and the guards faint (Matthew 28:2-4). The women arrive at the tomb and find it empty. Mary Magdalene leaves the other women there and runs to tell the disciples (John 20:1-2). The women still at the tomb see two angels who tell them that Jesus is risen and who instruct them to tell the disciples to go to Galilee (Matthew 28:5-7; Mark 16:2-8; Luke 24:1-8). The women leave to bring the news to the disciples (Matthew 28:8). The guards, having roused themselves, report the empty tomb to the authorities, who bribe the guards to say the body was stolen (Matthew 28:11-15). Mary the mother of James and the other women, on their way to find the disciples, see Jesus (Matthew 28:9-10). The women relate what they have seen and heard to the disciples (Luke 24:9-11). Peter and John run to the tomb, see that it is empty, and find the grave clothes (Luke 24:12; John 20:2-10). Mary Magdalene returns to the tomb. She sees the angels, and then she sees Jesus (John 20:11-18). Later the same day, Jesus appears to Peter (Luke 24:34; 1 Corinthians 15:5). Still on the same day, Jesus appears to Cleopas and another disciple on their way to Emmaus (Luke 24:13-32). That evening, the two disciples report the event to the Eleven in Jerusalem (Luke 24:32-35). Jesus appears to ten disciples—Thomas is missing (Luke 24:36-43; John 20:19-25). Jesus appears to all eleven disciples—Thomas included (John 20:26-31). Jesus appears to seven disciples by the Sea of Galilee (John 21:1-25). Jesus appears to about 500 disciples in Galilee (1 Corinthians 15:6). Jesus appears to His half-brother James (1 Corinthians 15:7). Jesus commissions His disciples (Matthew 28:16-20). Jesus teaches His disciples the Scriptures and promises to send the Holy Spirit (Luke 24:44-49; Acts 1:4-5). Jesus ascends into heaven (Luke 24:50-53; Acts 1:6-12). CROFT PENTZ - THE DEATH OF CHRIST—Mark 15 I. THE SUBSTITUTE—vv. 1–15 A. Patient—vv. 1–6. Though questioned, persecuted, and mistreated, He remained calm. He didn’t have to prove He was the Messiah. B. People—vv. 7–13. Pilate asks what the people wanted. Who should go free: Christ, who did no wrong? or Barabbas, a murderer? C. Perfection—v. 14. Pilate asks what evil He had done. The people cry out, “Crucify Him.” D. Politics—v. 15. To please the people, Pilate released Barabbas. Pilate didn’t consider right or wrong—He wanted to please the people. He was thinking of his own political future. II. THE SENTENCE—vv. 16–21 A. Court—vv. 16–19. Christ was brought into court and mocked. He was given a crown of thorns. He was beaten and spat upon. B. Crucified—vv. 20–21. After being mocked, He was led away to be crucified. Simon of Cyrene bore the cross for Christ. III. THE SHAME—vv. 22–32 A. Place—v. 22. Golgotha, or the place of the skull. B. Pain—v. 23. A drink was offered to help kill the pain, but He refused. He wanted to bear all the pain! C. People—vv. 24–25. When He was crucified, they gambled for His robe. He was crucified at the third hour—9:00 A.M. D. Plan—vv. 26–28. The writing above His head read—KING OF THE JEWS. Two thieves were crucified with Him. E. Persecution—vv. 29–32. They mocked Him, saying if He were the Son of God, He would save Himself. He could have saved Himself. He didn’t come to save Himself, but others! IV. THE SUFFERING—vv. 33–41 A. Darkness—v. 33. Darkness from 12 noon until 3:00 P.M. B. Death—vv. 34–38. Christ cries out, asking why God forsook Him. Some felt He was crying for help. He gives up the ghost. C. Decision—v. 39. The Roman officer was convinced Christ was the Son of God. D. Dedication—vv. 40–41. The dedicated people remained with Christ until His death. V. THE SEPULCHRE—vv. 42–47 A. Request—vv. 42–45. Joseph of Arimathaea, a member of the Jewish high court, asks for Christ’s body. He opposed His death—Luke 23:51. B. Respect—vv. 46–47. Respect is shown for Christ by burying Him in a tomb. IT'S FRIDAY BUT SUNDAY'S COMING Listen on youtube S.M. Lockridge (1913-2000), pastor of Calvary Baptist Church in San Diego from 1953 to 1993. It’s Friday Jesus is praying Peter’s a sleeping Judas is betraying But Sunday’s comin’ It’s Friday Pilate’s struggling The council is conspiring The crowd is vilifying They don’t even know That Sunday’s comin’ It’s Friday The disciples are running Like sheep without a shepherd Mary’s crying Peter is denying But they don’t know That Sunday’s a comin’ It’s Friday The Romans beat my Jesus They robe him in scarlet They crown him with thorns But they don’t know That Sunday’s comin’ It’s Friday See Jesus walking to Calvary His blood dripping His body stumbling And his spirit’s burdened But you see, it’s only Friday Sunday’s comin’ It’s Friday The world’s winning People are sinning And evil’s grinning It’s Friday The soldiers nail my Savior’s hands To the cross They nail my Savior’s feet To the cross And then they raise him up Next to criminals It’s Friday But let me tell you something Sunday’s comin’ It’s Friday The disciples are questioning What has happened to their King And the Pharisees are celebrating That their scheming Has been achieved But they don’t know It’s only Friday Sunday’s comin’ It’s Friday He’s hanging on the cross Feeling forsaken by his Father Left alone and dying Can nobody save him? Ooooh It’s Friday But Sunday’s comin’ It’s Friday The earth trembles The sky grows dark My King yields his spirit It’s Friday Hope is lost Death has won Sin has conquered and Satan’s just a laughin’ It’s Friday Jesus is buried A soldier stands guard And a rock is rolled into place But it’s Friday It is only Friday Sunday is a comin’!
Marcos 15
MacArthur adds "The governor recognized their motivation for executing Jesus had nothing to do with loyalty to Rome, and everything to do with safeguarding their influence and prestige with the people. Unmoved by any option and driven by jealousy and pride, they rejected their own Messiah, the Son of God, because He exposed their hypocrisy, challenged their authority, and threatened their religion and power. Put simply, He performed miracles, they could not; He proclaimed truth, they did not; He was from God, and they were not. (See Mark Commentary) Envy (5355)(phthonos describes pain felt and malignity conceived at the sight of excellence or happiness. It means not just wanting what another person has, but also resenting that person for having it. It is an attitude of ill-will that leads to division and strife and even murder. When we envy, we cannot bear to see the prosperity of others, because we ourselves feel continually wretched. The English word envy is interesting as it is derived from the Latin in = against and video = to look, “to look with ill-will,” etc., toward another, and obviously is an evil strongly condemned in both the Old Testament and the New Testament. To envy is to feel a grudging discontent aroused by the possessions, achievements, or qualities of another along with the desire to have for oneself something possessed by another. To envy another is to show spiteful malice and resentment over another’s advantage. To envy is to possess a discontented feeling that arises in one's selfish heart in view of the superiority of another, and being nearly tantamount to the expression of jealousy. The one who envies possesses a malignant passion that sees in another qualities that it covets, and can even degenerate into hatred for their possessor. When we feel envy towards others our basic desire is to degrade them, not so much because we aspires after elevation as because we delight in obscuring those who are more deserving. It follows that envying while seemingly just an "innocent" sin is in fact one of the most odious and detestable of all vices. David Jeremiah - AN EQUAL-OPPORTUNITY SIN [Pilate] knew that the chief priests had handed Him over because of envy. MARK 15:10 One of the largest and most active federal government agencies is the EEOC—the Equal Employment Opportunity Commission. They are responsible for the statement seen nearly everywhere today: “. . . does not discriminate on the basis of race, color, religion, sex, or national origin.” The EEOC’s goal is to make sure everyone gets treated fairly in the workplace and other public and private venues. Many people are surprised to find that jealousy is an equal-opportunity sin. People think only the poor, the ungifted, the lower classes, the uneducated, or the common man ever get jealous. After all, of whom or what would “the rich and famous” have to be jealous? Yet anyone can be jealous of someone who has something he or she wants but doesn’t have. In Jesus’ day, the Pharisees were jealous of Jesus because He was loved and appreciated by the people. Mark 15:10 says that the Pharisees handed Jesus over to Pilate “because of envy.” Anyone who is dissatisfied and discontent is a prime candidate for jealousy and envy. The strongest defense against the attacks of jealousy is a heart that is grateful for what God has done in your life and for what He is doing in the lives of others. Mark 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. NET Mark 15:11 But the chief priests stirred up the crowd to have him release Barabbas instead. NLT Mark 15:11 But at this point the leading priests stirred up the crowd to demand the release of Barabbas instead of Jesus. ESV Mark 15:11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. NIV Mark 15:11 But the chief priests stirred up the crowd to have Pilate release Barabbas instead. GNT Mark 15:11 οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον ἵνα μᾶλλον τὸν Βαραββᾶν ἀπολύσῃ αὐτοῖς. Ho 5:1 Mt 27:20 Joh 18:40 Ac 3:14 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” Luke 23:18 But they cried out all together, saying, “Away with this man, and release for us Barabbas!” 19 (He was one who had been thrown into prison for an insurrection made in the city, and for murder.) John 18:40 So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber. But - Term of contrast. This marks the turning of the tide (so to speak) of the crowd's response to Jesus. The chief priests (archiereus) stirred up (anaseio) the crowd to ask him to release Barabbas for them instead - One can envision this brood of "snakes" subtly slithering through the crowd, stirring them up with their satanically inspired lies about Jesus! These purveyors of evil had no love for Barabbas or the crowd but were motivated by self-love and so used both of these players as pawn to achieve their goal of murdering the Son of God! The religious leaders were hardened by the deceitfulness of sin just as we all can be if refuse to confess and repent... Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay! Stirred up (383)(anaseio) is the rare verb found only here where ironically the Jews were guilty of what they accused Jesus in Luke 23:5+ the only other NT use. The verb anaseio literally means shaking up and down, and figuratively to incite, often with the sense of inciting a crowd to mob action (EXACTLY WHAT TRANSPIRED HERE IN mak 15:11!) or of causing an uproar. In Luke 23:5, the Jews used the present tense picturing Jesus as continually seeking to foment a riot among the Jewish populace. An absurd charge! Mark 15:12 Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" What: Mt 27:22,23 Lu 23:20-24 Joh 19:14-16 whom: Mk 15:1,2 11:9-11 Pr 2:6,7 Isa 9:6,7 Jer 23:5,6 Zec 9:9 Mt 2:2-4 Mt 21:5 Lu 23:2 Ac 5:31 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:22 Pilate *said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!” Luke 23:20 Pilate, wanting to release Jesus, addressed them again, 21 but they kept on calling out, saying, “Crucify, crucify Him!” 22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” 23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. John 19:14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” 15 So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he then handed Him over to them to be crucified. | The King of the Jews Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" - Pilate seems caught off guard by the crowd's request for Barabbas so has a follow up question for the crowd. Gilbrant - The verdict lay in Pilate's power, not that of the Jews. Therefore, his question was not for information, but rather a spontaneous expression of surprise. He reminded them that they had called Jesus the "King of the Jews." Perhaps he hoped they would ask for some mild punishment. (Complete Biblical Library) THIS IS THE ULTIMATE QUESTION EVERY PERSON EVER BORN MUST ASK... WHAT SHALL I DO WITH HIM WHO IS CALLED THE KING OF THE JEWS? Mark 15:13 They shouted back, "Crucify Him!" Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:22 Pilate *said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!” Luke 23:21 but they kept on calling out, saying, “Crucify, crucify Him!” John 19:14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” 15 So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he then handed Him over to them to be crucified. THE FATAL WORDS: CRUCIFY HIM! They shouted back, "Crucify (stauroo) Him!" - The Jewish crowd is now not asking but is commanding Pilate, the aorist imperative calling for him to "Do it now! Do not delay!" NET Note - Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it "a cruel and disgusting penalty" (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths. Shouted (2896)(krazo) refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" 'The prophet in awful earnestness, and as with a scream of anguish, cries over Israel' (Morison)" KRAZO - 54X/53V - cried(20), cries(2), cry(5), crying(12), screaming(1), screams(1), shout(1), shouted(4), shouting(8). Matt. 8:29; Matt. 9:27; Matt. 14:26; Matt. 14:30; Matt. 15:22; Matt. 15:23; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 27:23; Matt. 27:50; Mk. 3:11; Mk. 5:5; Mk. 5:7; Mk. 9:24; Mk. 9:26; Mk. 10:47; Mk. 10:48; Mk. 11:9; Mk. 15:13; Mk. 15:14; Lk. 9:39; Lk. 19:40; Jn. 1:15; Jn. 7:28; Jn. 7:37; Jn. 12:44; Acts 7:57; Acts 7:60; Acts 14:14; Acts 16:17; Acts 19:28; Acts 19:32; Acts 19:34; Acts 21:28; Acts 21:36; Acts 23:6; Acts 24:21; Rom. 8:15; Rom. 9:27; Gal. 4:6; Jas. 5:4; Rev. 6:10; Rev. 7:2; Rev. 7:10; Rev. 10:3; Rev. 12:2; Rev. 14:15; Rev. 18:2; Rev. 18:18; Rev. 18:19; Rev. 19:17 Crucify (4717)(stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). Metaphorically, stauroo speaks of a believer's renouncing (crucifying, putting to death, being done with) his old sinful way of living to be united to his Lord (Gal 5.24+) Classical Greek and Septuagint Usage - Stauroō is a common verb in Greek literature. The noun form stauros (4567) was used to denote a “cross” as an instrument of torture or crucifixion, and the verb form stauroō was used to mean “to crucify,” (ca. Second Century B.C.). In the Septuagint the noun is found once (Esther 7:9) where it refers to a pale (stake) on which an individual was impaled. That was a common means of torture and execution in the Persian Empire. (Complete Biblical Library) New Testament Usage - In the New Testament the verb is used in both literally and figuratively. Matthew 20:19 employs the term literally to mean “to crucify on a cross” or “to put to death on a cross.” The verb’s occurrence in the other Gospels is translated in the same way. In Galatians 5:24 and 6:14 Paul employed stauroō as a picture of his high standard of personal holiness: “My desire for the things of the world has been crucified,” or “The power of such has been destroyed, put to death” (author’s translations). In 6:14 Paul made an appeal to those who would futilely try to “glory” in the Law, to embrace “the cross of . . . Christ,” as he had done (verse 14), and to glory in the victory of the Cross by means of which the power of the world has been destroyed. (Complete Biblical Library) See the 14 page NIDNTT article on the Cross and Crucify beginning on page 390, - Excerpt - σταυρός G5089 (stauros), stake, cross; σταυρόω G5090 (stauroō), hang upon a cross, crucify; ἀνασταυρόω G416 (anastauroō), crucify; συσταυρόω G5365 (systauroō), crucify with; κρεμάννυμι G3203 (kremannymi), hang. STAUROO - 42V -Matt. 20:19; Matt. 23:34; Matt. 26:2; Matt. 27:22; Matt. 27:23; Matt. 27:26; Matt. 27:31; Matt. 27:35; Matt. 27:38; Matt. 28:5; Mk. 15:13; Mk. 15:14; Mk. 15:15; Mk. 15:20; Mk. 15:24; Mk. 15:25; Mk. 15:27; Mk. 16:6; Lk. 23:21; Lk. 23:23; Lk. 23:33; Lk. 24:7; Lk. 24:20; Jn. 19:6; Jn. 19:10; Jn. 19:15; Jn. 19:16; Jn. 19:18; Jn. 19:20; Jn. 19:23; Jn. 19:41; Acts 2:36; Acts 4:10; 1 Co. 1:13; 1 Co. 1:23; 1 Co. 2:2; 1 Co. 2:8; 2 Co. 13:4; Gal. 3:1; Gal. 5:24; Gal. 6:14; Rev. 11:8 Question: Why did the crowds shout, “Crucify Him!” when Pilate wanted to release Jesus? Answer: When the Sanhedrin brought Jesus before the Roman governor, Pontius Pilate, Pilate could not find any fault in Jesus, and he said so three times (Luke 23:4, 14–15, 22). Late in the trial, Pilate sought a way to free Jesus (John 19:12). It was a Passover festival custom that the governor release a prisoner to the people, so, in a ploy to appease the crowd of Jewish leaders who had gathered and to secure Jesus’ release, Pilate allowed them to choose between a convicted criminal named Barabbas and Jesus. Instead of choosing Jesus, as Pilate had hoped, the crowd chose Barabbas for release. Shocked that they would free a hardened criminal, Pilate asked, “What shall I do, then, with the one you call the king of the Jews?” (Mark 15:12). The crowd cried out, “Crucify him!” (verse 13). It is well that Pilate was confused by the crowd’s reaction, for barely a week earlier the people of Jerusalem had welcomed Jesus into the city with the waving of palm branches and shouts of “Hosanna!” (Matthew 21:1–11). What Pilate may not have known was the extent to which the religious and political leaders hated and opposed Jesus. Over the course of Jesus’ ministry, His teachings had alienated and angered the Pharisees, the scribes, the Herodians, and the Sadducees. Not only did Jesus point out their extreme hypocrisy on many occasions (see Matthew 23; Mark 7:1–14; Luke 20:45–47), but He also claimed to be God, which was blasphemy to the unbelieving teachers of the law (see Mark 14:60–64). The religious leaders wanted to utterly destroy Jesus (Matthew 12:14; Mark 3:6). Only His death would satisfy them. In Jesus’ time, crucifixion was reserved for the worst of criminals. The torture a person endured on a cross would last for hours, and killing Jesus in this manner likely appealed to the religious leaders who hated Him so deeply. In an effort to hide their move against Jesus from His many supporters, the Jewish leaders arrested and tried Jesus in the middle of the night. When Jesus was brought before Pontius Pilate—the only one with authority to order a crucifixion—it was still early in the morning (Matthew 27:1–2). When Pilate presented Jesus and Barabbas to the people, the chief priests whipped the crowd into a frenzy, encouraging them to call for Barabbas’s release (Mark 15:11). When Pilate asked what they wanted done to Jesus, the crowd, again influenced by the chief priests, shouted, “Crucify Him!” Pilate, the people-pleaser, gave them what they demanded. He had Jesus flogged and then turned Him over for crucifixion. At the beginning of the week, there was a crowd in Jerusalem celebrating Jesus as the Messiah; by Friday, there was a crowd crying, “Crucify Him!” The striking change of the city’s heart naturally causes some perplexity. It’s good to remember that not everyone at the Triumphal Entry was celebrating the Lord. Most of the city was puzzled: “When Jesus entered Jerusalem, the whole city was stirred and asked, ‘Who is this?’” (Matthew 21:10), and the Jewish leaders were indignant (verse 15). Some of the same crowd who shouted, “Hosanna!” may also have been part of the crowd shouting “Crucify Him!” but we can’t be sure. If some people did join both crowds, it may be because they had grown disillusioned with Jesus when they discovered He was not going to set up the kingdom immediately—or perhaps they disliked Jesus’ insistence that they repent. Also, it’s quite possible that the crowd gathered before Pilate at that early hour had been assembled and suborned by the Jewish leaders. In the end, it wasn’t the crowd’s cries of “Crucify Him!” that put Jesus on the cross. Our sin did that. From the very beginning, when Adam and Eve disobeyed God, the Lord had promised to send a Savior who would crush the reign of sin and death (Genesis 3:15). Throughout the ages God wove His plan to send a Savior, and that plan culminated in the person of Jesus Christ: God’s own Son who became the perfect God-man so He could take upon Himself the punishment for sin. Although wicked men were involved in Jesus’ death on the cross, His sacrifice was ultimately the will of God (Isaiah 53:10; John 10:18). The shedding of Jesus’ blood fulfilled God’s promise to mankind to provide a Savior and sealed the New Covenant (Luke 22:20). Jesus would then defeat the power of death and the grave by rising again three days later and ascending to His Father’s right hand in heaven. (GotQuestions.org) Today in the Word - 'Crucify him!' they shouted. - Mark 15:13 When Carrie Blackaby, age 16, was diagnosed with cancer, her father Henry didn't understand. What was God doing? Why? But the Blackabys didn't question God's love.
Marcos 15
MacArthur - "The final phase of Jesus’ Roman trial ended with a wavering politician caving to the violent demands of a raucous mob....To be scourged was to be whipped with a device known as a flagellum, consisting of a wooden handle with long leather thongs attached. The thongs, which were embedded with sharp pieces of bone and metal, were designed to rip the flesh to the bone. The victim would be tied to a post, his hands extended high over his head and his feet suspended off the ground so that his body was taught. As the scourge tore into his back, muscles would be lacerated, veins cut, and internal organs exposed. Intended to hasten death on the cross, scourging itself was sometimes fatal. After enduring such a debilitating form of torture, the Lord Jesus was handed over to be crucified." (See Mark Commentary) Sinclair Ferguson says it beautifully, “without knowing it, the religious leaders and Pilate and Barabbas were all part of a tapestry of grace which God was weaving for sinners. Their actions spoke louder than their words, louder than the cries of the crowds for Jesus’ blood. Jesus was not dying for His own crimes, but for the crimes of others; not for His own sins, but the sins of others. He did not die for Himself, He died for us!” Have you ever seen what they were all too blind to notice?” (Let’s Study Mark, 257). Released (630)(apoluo) is used here as a legal term meaning to set a prisoner free, so in essence Pilate was in effect saying he will grant Jesus acquittal, pardoning Him and setting Him free. Clearly the verb apoluo is a key verb in every Gospel account of Jesus' trial before Pilate, the 19 uses in 17 verses referring either to release of Jesus (as here in Lk 23:16) or release of a prisoner which eventually would be Barabbas. Luke 23:16 “Therefore I will punish Him and release Him.” Luke 23:17 Now he was obliged to release to them at the feast one prisoner.] Luke 23:18 But they cried out all together, saying, “Away with this man, and release for us Barabbas!” Luke 23:20 Pilate, wanting to release Jesus, addressed them again, Luke 23:22 And he said to them the third time, “Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him.” Luke 23:25 And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will. Matthew 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. Matthew 27:17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” Matthew 27:21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” Matthew 27:26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. Mark 15:6 Now at the feast he used to release for them any one prisoner whom they requested. Mark 15:9 Pilate answered them, saying, “Do you want me to release for you the King of the Jews?” Mark 15:11 But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. Mark 15:15 Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified. John 18:39 “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” John 19:10 So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” John 19:12 As a result of this Pilate made efforts to release Him, but the Jews cried out saying, “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar.” Scourged (5417) (phragelloo related to Latin flagellum) meant to beat severely with a multi-stranded whip whose strands had bits of metal and/or bone knotted into their ends. This was the most severe level of Roman beatings and preceded execution. BDAG states, "flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion." Victims of flagellation often collapsed and died from the flogging. See Scourge. Gilbrant - The word phragelloō is borrowed from the Latin flagellare, to “flog” or “scourge.” Among the several Greek words for beat, whip, flog, or scourge, phragelloō more specifically indicates the Roman type of punishment usually inflicted on slaves and provincials after a sentence of death had been pronounced (Bauer). According to Vine, the scourging of Roman citizens was prohibited by the Porcian law of 197 B.C. (Vine's Expository Dictionary, “Scourge”). The word does not occur in the Septuagint. Vine describes the method of scourging as follows: “The person was stripped and tied in a bending position to a pillar, or stretched on a frame. The scourge was made of leathern thongs, weighted with sharp pieces of bone or lead, which tore the flesh of both the back and the breast” (Vine's Expository Dictionary). Schneider says further: “The number of strokes was not prescribed. It continued until the flesh hung down in bloody shreds” (Schneider, “mastigoō,” Kittel, 4:517). New Testament Usage - Phragelloō occurs only twice in the New Testament. Both references are to the scourging that Pilate ordered immediately prior to the crucifixion of Jesus (Matthew 27:26; Mark 15:15). In foretelling His own scourging Jesus used the word mastigoō (3118) (Matthew 20:19; Mark 10:34; Luke 18:33), as did John in describing the event (John 19:1). Apparently this word covered either the Roman or Jewish type of scourging and did not indicate who would do the deed. Luke used the same word in referring to the intent of the chief captain to examine Paul by scourging, until he learned of Paul’s Roman citizenship (Acts 22:25). Jewish scourging had more humanitarian restraint according to the Mishnah. According to Vine, it “was by the use of three thongs of leather. The offender received thirteen stripes on the bare breast and thirteen on each shoulder, ‘the forty stripes save one,’ as administered to Paul five times (2 Corinthians 11:24)” (Vine's Expository Dictionary “Scourge”). (Complete Biblical Library) Bob
Marcos 15
MacArthur - Mark notes that it was the third hour (or 9:00 a.m.; the Jewish method of reckoning the hours of the day began about 6:00 a.m.) when they crucified Him. The statement in John 19:14, that it was “about the sixth hour” when Pilate sentenced Jesus earlier that morning, does not contradict what Mark says here. John was using the Roman method of reckoning time, which began counting hours at midnight. Consequently, the sixth hour in John’s gospel referred to 6:00 a.m., three hours before Jesus was nailed to the cross. (MacArthur New Testament Commentary – Mark) Pilate came out of his Praetorium three times to address the Jewish crowd - John 18:29, John 18:38, John 19:4 (See also previous note). The third time Pilate brought Jesus with him, which was AFTER He had been scourged and beaten and crowned with a crown of thorns. One can only imagine His appearance. Perhaps Pilate hoped to elicit some pity from the crowd but if so it was to no avail. In Jn 19:4 Pilate pronounces his SECOND "not guilty" verdict. Henry Morris on John 19:12 (compare Mt 27:19) - Pilate desperately wanted to release Jesus because of his superstitious fear of what the gods might do if he executed one of their own. His immediate fear of what Caesar would do to him in the present world, however, soon outweighed his fear of any future world. The Crown of Thorns -
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MacArthur notes in spite of the obvious suffering of our Savior, "the calloused soldiers turned His suffering into a parody, likely borrowing the idea from Herod’s men (Luke 23:11+)." (See Mark Commentary) NET Note- The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king's robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2). Let us keep in mind that this is the third time Jesus was mocked during His 6 trials. (See chart for summary of the 6 trials of Jesus) (1) Jesus was mocked by the Jews at the second religious trial held before Caiaphas (not described in John's Gospel) (see Mk 14:65+, Mt. 26:67+, Lk 22:63-65+) (2) The second mocking of Jesus was carried out by Herod's soldiers at the second civil trial and recorded only by Luke writing "Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate." (Luke 23:11+, cf Lk 23:8-12+) (3) The third mocking here in Jn 19:2-3 (paralleled in Mt 27:27-30+ and Mk 15:16-19+) The crown of thorns was undoubtedly their attempt to mimic the golden laurel wreath worn by Caesar and their cry "Hail" was a mimic of the cry "Hail, Caesar." Danny Akin - Without any awareness of what they were doing, the crown of thorns pressed down on our Savior’s head pictured God’s curse on sinful humanity now being put on Jesus (Ge 3:17-18+). He indeed bears God’s curse in our place. (Mark 15:1-20 Jesus the Great King: The Sacrifice for Sinners) NET Note- The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God's curse on humanity (cf. Ge 3:18) being placed on Jesus. Their purpose would have been to mock Jesus' claim to be a king; the crown of thorns would have represented the "radiant corona" portrayed on the heads of rulers on coins and other artifacts in the 1st century. THOUGHT - It is ironic that part of the curse in Ge 3:18+ was the "thorns and thistles" that would grow on the earth. While the rivulets of blood that flowed down Jesus' head from the punctures by the thorns were not atoning, they were a in a sense a foreshadowing of His atoning blood shed on the Cross. Gal 3:13+ says "Christ redeemed us from the curse of the Law, having become a curse FOR (huper) us–for it is written, “CURSED IS EVERYONE WHO HANGS ON A TREE”" Notice the preposition FOR (huper) which signifies in our behalf or in our place, clearly reflecting His substitutionary atonement for us! By becoming a curse in our place, He takes away the curse we should have experienced and one day (soon) will take away the curse from the earth (cf Ro 8:22+)! This was the second time Jesus was mocked by soldiers. Luke 23:11 "And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate." COMMENT - Contempt is an ugly word in English which means a lack of respect accompanied by a feeling of intense dislike. The Greek verb exoutheneo (1848) means they treated Jesus as of no account ("count Him as nothing!"), making light of Him as One who had no merit or worth! (contrast Rev 5:9,12+) They disdained the Holy One of Israel! They had no use for Jesus (or so they thought), Who they regarded as beneath them. O, how wrong they were! And they will have all eternity to experience the gnawing feelings of regret and remorse for their horrid contempt of the One Who could have been the Savior of their souls! William MacDonald suggests that the "Thorns are a symbol of the curse which sin brought to mankind (Ge 3:17-19+). Here we have a picture of the Lord Jesus bearing the curse of our sins (Galatians 3:13+), so that we might wear a crown of glory. The purple robe was also used in mockery. Purple was the color of royalty. But again it reminds us of how our sins were placed on Jesus in order that we might be clothed with the robe of God's righteousness (2 Cor 5:21+). How solemn it is to think of the eternal Son of God being slapped by the hands of His creatures! Mouths which He formed are now being used to mock Him!" (BORROW Believer's Bible Commentary page 1562) Crown Him with many crowns, The Lamb upon His throne; Hark! how the heav'nly anthem drowns All music but its own! Awake, my soul, and sing Of Him who died for thee, And hail Him as thy matchless King Thro' all eternity. Purple (4209) porphura is strictly speaking the purple mussel, a type of shellfish found on the coasts of the Mediterranean which was the source of a reddish–purple dye highly valued in the ancient world and in the last of the last days (cf Rev 18:12). When this shellfish was crushed, it would give off yellow fluid which would turn to a purple or blue color based on the exposure to sunlight. If it was a cloudy day, it would turn purple. If it was a clear, sunny day, it would turn blue. In the NT porphura is used of expensive garments made from cloth dyed purple. Twice used of the purple robe placed on Jesus to mock His royalty (Mk 15:17, 20), once for the rich man (Lk 16:19) and once for the ostentation in the last days, specifically describing the destruction of the great wealth of Babylon and the mourning and lamenting of the world's merchants over their loss! (Rev 18:11-12). Note that in Mt. 27:28, the same robe used to mock the King of kings was described as scarlet (kokkinos - also used in Rev 18:12) derived from a worm whose fluids were the sources of the scarlet dye. See how this ties in with the incredible statement of our Lord in Psalm 22:6 "I Am a Worm!" Crown (4735)(stephanos from stepho = to encircle, twine or wreathe) was a wreath made of foliage or designed to resemble foliage and worn by one of high status or held in high regard. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. The stephanos was literally an adornment worn around the head as a crown of victory in the Greek athletic games, this reward being given to the runner who crossed the goal first, to the disc thrower with the longest toss, etc. Apart from recognition of athletes and winners of various kinds of competitions, in the Greco-Roman world, the awarding of a crown or wreath signified appreciation for exceptional contributions to the state or groups within it. The recipients were usually public officials or civic-minded persons serving at their own expense. Rev 4:10-11+ uses stephanos describing the time when "the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” STEPHANOS - Matt. 27:29; Mk. 15:17; Jn. 19:2; Jn. 19:5; 1 Co. 9:25; Phil. 4:1; 1 Thess. 2:19; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10; Rev. 3:11; Rev. 4:4; Rev. 4:10; Rev. 6:2; Rev. 9:7; Rev. 12:1; Rev. 14:14 See Dictionary of Biblical Imagery article on CROWN, page 658 Question - What is the meaning and significance of the crown of thorns? Answer: After Jesus’ sham trials and subsequent flogging, and before He was crucified, the Roman soldiers “twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt in front of Him and mocked Him. ‘Hail, king of the Jews!’ they said” (Matthew 27:29; see also John 19:2-5). While a crown of thorns would be exceedingly painful, the crown of thorns was more about mockery than it was about pain. Here was the “King of the Jews” being beaten, spit upon, and insulted by presumably low-level Roman soldiers. The crown of thorns was the finalizing of their mockery, taking a symbol of royalty and majesty, a crown, and turning it into something painful and degrading. For Christians, the crown of thorns is a reminder of two things: (1) Jesus was, and is, indeed a king. One day, the entire universe will bow to Jesus as the “King of kings and Lord of lords” (Revelation 19:16). What the Roman soldiers meant as a mockery, was in fact a picture of Christ’s two roles, first of suffering servant (Isaiah 53), and second of conquering Messiah-King (Revelation 19). (2) Jesus was willing to endure the pain, the insults, and the shame, all on our account. The crown of thorns, and the suffering that went with it, are long gone, and Jesus has now received the crown of which He is worthy. “But we see Him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God He might taste death for everyone” (Hebrews 2:9, emphasis added). There is further symbolism embodied in the crown of thorns. When Adam and Eve sinned, bringing evil and a curse upon the world, part of the curse upon humanity was “…cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you…” (Genesis 3:17-18, emphasis added). The Roman soldiers unknowingly took an object of the curse and fashioned it into a crown for the one who would deliver us from that curse. “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (Galatians 3:13). Christ, in His perfect atoning sacrifice, has delivered us from the curse of sin, of which a thorn is a symbol. While intended to be a mockery, the crown of thorns was, in fact, an excellent symbol of who Jesus is and what He came to accomplish. GotQuestions.org Good Friday - Joni Eareckson Tada - More Precious than Silver. They put a purple robe on him, then twisted together a crown of thorns and set it on him…Again and again they struck him on the head with a staff and spit on him…And when they had mocked him…they led him out to crucify him. —Mark 15:17, 19-20 Some things are bitter and sweet at the same time. Certain kinds of fruit can be sour yet sweet. How about when a woman gives birth? She’s in pain yet she feels joy. Yes, a person can experience two different things at the same moment. Good Friday is both bitter and sweet. That’s why, as a kid, I was so moved when I attended the Good Friday services at our little Reformed Episcopal church. The service was somber. Sometimes a black cloth was draped over the Communion table. Sad hymns were sung like “O Sacred Head Now Wounded”: O sacred Head, now wounded, With grief and shame weighed down, Now scornfully surrounded With thorns, Thine only crown; O sacred Head, what glory, What bliss till now was Thine! Yet, though despised and gory, I joy to call Thee mine. Most of all I recall leaving the church in silence. No one casually chatted out in the narthex. It was the one day of the church year that our congregation would come together in a somber mood. As a child, the seriousness of the occasion was branded in my memory. I’m glad. Happy Scripture choruses were appropriate for Resurrection Sunday, but Friday night was for pondering the incredible weight of our sins on our Savior. At some point today, even if just for ten minutes, meditate on Calvary. Think about the cross. Contemplate the pain our Savior went through to secure our right to sing lighthearted Scripture choruses. Good Friday is a day to taste something sweet and something sour. Lord Jesus, bring to my mind during the bustle of everyday life that Good Friday was the day you died. Thank you for that unspeakably enormous sacrifice. Mark 15:18 and they began to acclaim Him, "Hail, King of the Jews!" NET Mark 15:18 They began to salute him: "Hail, king of the Jews!" NLT Mark 15:18 Then they saluted him and taunted, "Hail! King of the Jews!" ESV Mark 15:18 And they began to salute him, "Hail, King of the Jews!" NIV Mark 15:18 And they began to call out to him, "Hail, king of the Jews!" Hail: Mk 15:29-32 Ge 37:10,20 Mt 27:42,43 Lu 23:36,37 Joh 19:14,15 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:29 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!” John 19:3 and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face. and they began to acclaim Him, "Hail, King of the Jews!" - John 19:3 adds " and to give Him slaps in the face." The callous, godless Roman soldiers prepared a crown of thorns and a reed for a staff and begin to mock Jesus by pretending obeisance. They will one day in the future recall and rue the day they mocked Jesus, for in that fateful day they will be forced to bow to the King of kings, and will fully recognize He truly was the King of the Jews! Paul records that... 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. (Php 2:9-11+)
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MacArthur- The Sanhedrin had scorned Him as a prophet just a few hours earlier (Matt. 26:68); now, Roman soldiers taunted Him as a joker-king. Gilbrant - With raucous laughter, akin to that of hellish fiends, the soldiers mockingly bowed the knee and saluted Jesus as "King of the Jews." Pilate's soldiers were probably incited to this outrageous mockery by having observed that of Herod's soldiers. When Jesus refused to satisfy Herod's curiosity by performing a miracle, Herod led the soldiers in the mockery (Luke 23:8-12); to Pilate's credit, he did not join in. One after another, they took the reed from His hand and struck Him on the head, driving the thorns further in. Over and over, they spit on Him, as in their vulgar jesting they pretended to worship Him. (Complete Biblical Library) Beating (strike, hit) (5180) tupto/typto from root "tup--" = a blow, cf tupos = a figure or print and English "type") means literally to smite, strike, beat or otherwise inflict a blow as when Paul was beaten in Acts (Acts 21:32+, Acts 23:2+). In Lk 18:13 the tax collected was beating his chest mourning over his sinful state, in stark contrast to the self-righteous Pharisee (Lk 18:10-12). Figuratively of wounding one's conscience (1 Cor 8:12). To strike, smite with the hand, stick, club, or the fist in enmity (Matt. 24:49; Luke 12:45; Acts 18:17; 21:32; 23:3; Sept.: Ex. 2:11, 13; 21:15); on the cheek (Luke 6:29); on the head (Matt. 27:30; Mark 15:19); the face (Luke 22:64); the mouth (Acts 23:2). TUPTO - 13X/12V - beat(3), beating(5), hits(1), strike(2), struck(1), wounding(1). Matt. 24:49; Matt. 27:30; Mk. 15:19; Lk. 6:29; Lk. 12:45; Lk. 18:13; Lk. 23:48; Acts 18:17; Acts 21:32; Acts 23:2; Acts 23:3; 1 Co. 8:12 Spitting on (1716) emptuo spit on or at, as in one's face (Mt 26.67, Mt 27:30; Lxx - Nu 12:14); passive be spit on (Lk 18.32), to be understood as a gesture of extreme contempt (Lxx - Dt 25:9) Reed (measuring rod, pen, rod)(2563)(kalamos) refers to a flexible stalk or stem of a plant. It refers to the stalk which is cut for use, in this case as a beating instrument and a mock scepter for Jesus. In classical Greek the reed is used as thatch, a flute, a fishing rod, a shaft for an arrow, a pen, a measure, and a measuring rod, a tube for physicians, and a stake for vines. KALAMOS - 12X/12V - measuring rod(2), pen(1), reed(8), rod(1). Matt. 11:7; Matt. 12:20; Matt. 27:29; Matt. 27:30; Matt. 27:48; Mk. 15:19; Mk. 15:36; Lk. 7:24; 3 Jn 13; Rev. 11:1; Rev. 21:15; Rev. 21:16 Gilbrant - Kalamos was a very common reed grown in water but used extensively for many ordinary purposes. In classical Greek the reed is used as thatch, a flute, a fishing rod, a shaft for an arrow, a pen, a measure, and a measuring rod, a tube for physicians, and a stake for vines (cf. Liddell-Scott). In the Septuagint there are several references to the reeds and water (including a reference to a sweet-smelling reed [Exodus 30:23]) along with two other basic uses both already found in classical usage. Psalm 45:1 refers to the tongue as a reed of a rapid writer and Ezekiel 40–42 has 18 references to the reed meaning both a “measuring rod” and a “particular length of measure.” (Complete Biblical Library Greek-English Dictionary) Mattoon - A "reed" is the cane-like grass that grows on the banks of the Jordan River. It grew twelve feet high with beautiful blossoms at the top. It was so slender that it yielded to a gust of wind by laying flat and then would stand upright again when the wind ceased. To compare a person to a reed was to say that the person was without moral fiber or courage, easily tossed about by various opinions, never taking a stand on anything. In addition, reeds were everywhere; they were commonplace. Obviously, the people did not flock into the wilderness to see something commonplace, nor did they go to see a weak and fearful person. Instead, the people were attracted by John's fiery preaching and willingness to speak out against sin. John was a man that stood firm and straight, no matter what way the winds of society were blowing. He was like a majestic oak tree that was unmoved by the gale winds of turbulent circumstances. John stood for the truth no matter where others stood or how much pressure was exerted upon him. He refused to compromise with evil, even if it meant he would lose his freedom. The hammer of Hell pounded him on the anvil of conformity, yet the sparks of his life revealed his hardness and unwillingness to compromise or conform to heathen molds and evil expectations.(Treasures from the Scriptures) Bowing down (worship) (4352) proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . PROSKUNEO - 54V - bow down(1), bow down before(1), bowed down(1), bowed down before(2), bowing before(1), bowing down(1), prostrated himself before(1), worship(32), worshiped(17), worshipers(1), worshiping(1), worships(1). Matt. 2:2; Matt. 2:8; Matt. 2:11; Matt. 4:9; Matt. 4:10; Matt. 8:2; Matt. 9:18; Matt. 14:33; Matt. 15:25; Matt. 18:26; Matt. 20:20; Matt. 28:9; Matt. 28:17; Mk. 5:6; Mk. 15:19; Lk. 4:7; Lk. 4:8; Lk. 24:52; Jn. 4:20; Jn. 4:21; Jn. 4:22; Jn. 4:23; Jn. 4:24; Jn. 9:38; Jn. 12:20; Acts 7:43; Acts 8:27; Acts 10:25; Acts 24:11; 1 Co. 14:25; Heb. 1:6; Heb. 11:21; Rev. 3:9; Rev. 4:10; Rev. 5:14; Rev. 7:11; Rev. 9:20; Rev. 11:1; Rev. 11:16; Rev. 13:4; Rev. 13:8; Rev. 13:12; Rev. 13:15; Rev. 14:7; Rev. 14:9; Rev. 14:11; Rev. 15:4; Rev. 16:2; Rev. 19:4; Rev. 19:10; Rev. 19:20; Rev. 20:4; Rev. 22:8; Rev. 22:9 See Dictionary of Biblical Imagery discussion of WORSHIP - page 3256. Mark 15:20 After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they led Him out to crucify Him. led: Mt 27:31 Joh 19:16 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:31+ After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him. John 19:16-17+ So he then handed Him over to them to be crucified. 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. Exodus 29:14+ “But the flesh of the bull and its hide and its refuse, you shall burn with fire outside the camp; it is a sin offering. Leviticus 16:21-22+ “Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. 22 “The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness. Leviticus 16:27+ “But the bull of the sin offering (A PICTURE OF JESUS THE ULTIMATE SIN OFFERING) and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire. Leviticus 4:21+ (DESCRIBES THE "SHADOW" - Col 2:17+! NOTE WHERE SIN OFFERING WAS TO BE TAKEN - SEE ALSO Lev 8:17) Then he is to bring out the bull to a place outside the camp and burn it as he burned the first bull; it is the sin offering for the assembly. (See also Ex 29:14; Lev.9:11; Lev 16:27; Nu 19:3. Colossians 2:17+ things which are a mere shadow of what is to come; but the substance belongs to Christ. Hebrews 13:11-13+ (FULFILLMENT OF THE OT "SHADOWS") For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 So, let us go out to Him outside the camp, bearing His reproach. AFTER MOCKING CHRIST THEY PROCEED TO MURDER HIM After they had mocked (empaizo) Him (See Chart on Mocking of Christ) - Their kneeling and bowing in the previous verse was mocking Him as King. They were treating the Creator of the universe contemptuously acting in an insolent and arrogant way, abusing Him, toying with Him as we might say. Had these reprobates known the Scriptures, they might have seen that their treatment of Jesus had been prophesied hundreds of years earlier in Isaiah when he wrote "He was despised (bazah = treated with contempt, as worthless, despicable!) and forsaken of men, a man of sorrows and acquainted with grief; and like One from Whom men hide their face He was despised (bazah), and we did not esteem Him ("considered Him insignificant")." (Isa 53:3+) Notice that Isaiah uses despised twice in this verse which gives us a sense of the degree of disdain the Jews and these Roman soldiers would have for their Messiah! Woe! Gilbrant - Pilate was still having difficulty accepting the seemingly total callousness of the crowd. He decided to try one more time to appeal to the people to have pity on our Lord. Perhaps, as they saw how terribly Jesus had been treated, they would feel that He had already suffered enough (Complete Biblical Library) John MacArthur fills in the gaps left in Mark's account which are recorded in John's account, John 19:4-15+: John’s gospel provides additional details regarding the mistreatment Jesus endured at the hands of Pilate’s soldiers. After they scourged Him, crowned Him, mocked Him, and repeatedly slapped Him in the face, the soldiers brought Jesus back to Pilate who paraded Him once more before the Sanhedrin (John 19:4–5+). (ED: SEE CHART OF THE SIX TRIALS) Still wanting to release Jesus, the governor hoped that displaying Him in His weakened and bloodied condition would invoke pity from the chief priests and scribes (cf. Luke 23:16). But they would not relent in screaming for His death. Pilate responded indignantly, “Take Him yourselves and crucify Him, for I find no guilt in Him” (John 19:6+). But the Jewish leaders insisted that Rome carry out the execution. Their response repeated their primary charge of blasphemy to indict and convict Jesus and, by implication, put the onus back on Pilate to execute: “We have a law, and by that law He ought to die because He made Himself out to be the Son of God” (John 19:7+). Hearing that Jesus claimed to be the Son of God, the pagan governor became increasingly afraid (John 19:8+; cf. Mt. 27:19). He returned to Jesus and asked Him, “Where are You from?” But Jesus gave him no answer. So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” As a result of this Pilate made efforts to release Him. (John 19:9–12a+) Though Pilate recognized Jesus was innocent of any crime or threat, the chief priests and scribes intensified their manipulative tactics, threatening to report Pilate to Caesar if he let Jesus go free: “If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar” (Jn 19:12+). Based on his dismal record as governor (for details on how Pilate had previously offended the Jewish people, see the previous chapter in this volume), Pilate knew that one more scandal would likely result in his removal by Rome, thus ending his political career. Crumbling under the pressure, he capitulated. When Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” So they cried out, “Away with Him, away with Him, crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” (Jn 19:13–15+) The spiritual leaders of Israel and self-proclaimed representatives of God, in a tragic twist, declared their loyalty to a pagan emperor and son of the devil while simultaneously clamoring for the murder of the Messiah and Son of God. (See Mark Commentary) They took the purple robe off Him and put His own garments on Him - Once again we see the divine providence interacting with men's volitional choices in mysterious perfection. The soldiers did not know Scripture but they had to put His own garments on Him because it would be those very garments that soldiers would gamble over and divide fulfilling another OT prophecy "They divide my garments among them, And for my clothing they cast lots." (Ps 22:18) and quoted in all four Gospels (Mt. 27:35; Mk 15:24; Lk 23:34; Jn 19:23, 24). And they led Him out (exago) to crucify (stauroo) Him - (See Via Dolorosa) - Note that they did not drive Him out like cattle are driven, but they led Him out like one does when leading sheep to slaughter. And He willingly went, in perfect agreement with the Messianic prophecy in Isaiah 53:7+ which declared "He was oppressed and He was afflicted, Yet He did not open His mouth (cf Mt 26:63, Mt 27:14, Mk 14:61; Mk 15:5; Lk 23:9; Jn 19:9); Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth." John 19:17+ adds that "They took Jesus, therefore, and He went out, (OUTSIDE THE CITY - see diagram of city with Golgotha in foreground) bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha." The fact that they led Jesus outside of Jerusalem was in keeping with how the sacrifices for the sin offering were handled in the OT as described in several passages above (See Related Passages). And of course Jesus was the perfect and final sin offering! The writer of Hebrews affirms "Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate." (Heb 13:12+) Danny Akin - Completely alone, humiliated, naked and nearly beaten to death, our Savior endures yet again ridicule, shame and pain at the hands of sinful men, at the hands of those He came to save. Oh how heaven must have looked on in disbelief. Perhaps the angels wept. The Father sent His beloved Son to rescue and redeem a rebel race. Look at what they have done to our Lord. But look, and never forget, what our Lord has done for us! One of the majestic hymns of the faith is “Crown Him With Many Crowns.” The first line says, “Crown Him with many crowns, the Lamb upon His throne.” The vision of this song rightly looks to heaven (Rev 5:6, 9, 12+). However, if we direct our eyes earthward we see the Lamb upon a different throne, the throne of His cross. There He is taken crowned with a “crown of thorns” (Mk 15:17), a reminder of the curse from which He has redeemed us (Ge 3:15-18). Galatians 3:13 powerfully reminds us, “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, “cursed is everyone who is hanged on a tree” (Dt. 21:23). Jesus suffered the injustice and insult that I should have suffered. Jesus experienced the shame and pain I should have experienced. Jesus bore the guilt and curse I should have borne. The shepherd was struck that the sheep might be saved. The Great King was tortured and killed that His people might live. I truly stand amazed in the presence of Jesus the Nazarene, and wonder how He could love me, a sinner condemned unclean! He bore my sin and my sorrow and made them His very own. He bore my burden to Calvary and suffered and died alone. Jesus is the Great King: the sacrifice for sinners! Mocked (1702) empaizo (en = in + paizo = to play or to sport with or against someone. Paizo is from pais, the word for child, and thus paizo means to act like a child, to sport or jest). Empaizo most often means to deride, mock, scoff, ridicule, make fun of, to treat outrageously, to treat someone contemptuously in an insolent and arrogant way, to treat abusively or to to play a game with. One use in Mt 2:16+ has a slightly different sense meaning to deceive, to trick, to taunt, to delude. All 13 uses are in the Gospels and most describe the mocking of our Lord Jesus Christ, to make fun of Him by pretending that He is not Who He claimed to be or to imitate Him in a distorted manner. It is therefore little surprise that if evil men mocked Him at His first coming, they would mock the sure promise of His Second Coming (2Pe 3:3 = mockers = empaiktes)! These individuals "trifle" with the things of God dealing with them as if they are of no temporal or eternal import. They show their contempt for Christ at His first coming and at His return, mocking the latter by ridiculing and deriding the certainty of His return, their derision motivated by their insolence, disrespect, incredulity and desire to justify their ungodly behavior (if there is no God they reason they cannot sin without fear). As an aside if you are not looking for Him, you will hardly be motivated to be living for Him! Mocking implies an underlying unyielding pride and a hardness toward God and His holy word. The scoffer refuses to submit to God's Word and stirs up trouble wherever he goes. Secular Greek writers understood empaizō to mean “to mock, to ridicule, to scorn.” Homer uses the group for games and dancing. Lack of seriousness is sometimes meant, e.g., when it is asked whether Socrates is speaking in jest. Ships are seen to be playthings of the winds, and humans of fate or the gods. Mockery may be suggested, or the thought of what is frivolous or futile. Vine - empaizo - a compound of paizo, "to play like a child" (pais), "to sport, jest," prefixed by en, "in" or "at," is used only in the Synoptists, and, in every instance, of the "mockery" of Christ, except in Matthew 2:16 (there in the sense of deluding, or deceiving, of Herod by the wise men) and in Luke 14:29 , of ridicule cast upon the one who after laying a foundation of a tower is unable to finish it. The word is used (a) prophetically by the Lord, of His impending sufferings, Matthew 20:19 ; Mark 10:34 ; Luke 18:32 ; (b) of the actual insults inflicted upon Him by the men who had taken Him from Gethsemane, Luke 22:63 ; by Herod and his soldiers, Luke 23:11 ; by the soldiers of the governor, Matthew 27:29,31 ; Mark 15:20 ; Luke 23:36 ; by the chief priests, Matthew 27:41 ; Mark 15:31 . EMPAIZO - 13X/13V - mock(2), mocked(5), mocking(4), ridicule(1), tricked(1). Matt. 2:16; Matt. 20:19; Matt. 27:29; Matt. 27:31; Matt. 27:41; Mk. 10:34; Mk. 15:20; Mk. 15:31; Lk. 14:29; Lk. 18:32; Lk. 22:63; Lk. 23:11; Lk. 23:36 EMPAIZO - 19v in non-apocryphal Septuagint - Ge 39:14, 17 (= make sport); Ex 10:2 (Use of God mocking the Egyptians); Nu 22:29; Jdg 19:25; 1Sa 6:6; 31:4; 1Chr 10:4; 2Chr 36:16; Ps 104:26; Pr 23:35; 27:7; Isa 33:4; Jer 10:15; Ezek 22:5; Nah 2:3; Hab 1:10; Zech 12:3 1 Samuel 31:4 (1Chr 10:4) Then Saul said to his armor bearer, "Draw your sword and pierce me through with it, otherwise these uncircumcised will come and pierce me through and make sport of (Lxx = empaizo) me." But his armor bearer would not, for he was greatly afraid. So Saul took his sword and fell on it. 2 Chronicles 36:16 but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy. Led...out (1806) exago from ek = out + ago = lead, the verb used in the Septuagint of Isa 53:7 to translate "led") lead out, bring out from a place, conduct from an area (Mk 15:20; Acts 5:19; Acts 7:36; 16:37, 39; Acts 21:38). As a shepherd leads his flock (John 10:3). THE CRUCIFIXION OF CHRIST Mark 15:20–38 - Croft Pentz Criminals who are executed by the gas chamber, the electric chair, or by hanging usually die quickly. But this was not true of Christ. The Romans would allow their criminals to die slowly. The criminals were tortured and often suffered much before dying. Christ suffered both physically and mentally. 1. THE DEGRADATION—vv. 20–28 2. THE DISGRACE—vv. 29–32 3. THE DEATH—vv. 33–38 Why did Jesus suffer all this torture? He was obeying the plan of God, which was foretold in Isaiah 53. Christ was willing to go all the way to the cross. If He went all the way for us, is it asking to much for us to go all the way for Him? QUESTION - What is the Via Dolorosa? ANSWER - The Via Dolorosa, literally “the sorrowful way,” is the traditional route in Jerusalem which our Lord traveled on the day of His crucifixion from the judgment seat of Pilate, also called the Praetorium (Matthew 27:2-26), to the place of His crucifixion on Mount Calvary. After his judgment by Pontius Pilate, the Lord Jesus was beaten, mocked and spit upon by the Roman soldiers (Matthew 27:26-31). Then he was forced to carry His own cross through the streets of Jerusalem to Golgotha, where He was crucified (Matthew 27:32-50). The Via Dolorosa is now marked with fourteen "stations of the cross" commemorating fourteen incidents that took place along the way. At least five of these incidents are not recorded in the Bible, springing instead from Roman Catholic tradition. Of the ones that are mentioned in Scripture, the actual place of the events along the way, such as the scourging (John 19:1-3) and the carrying of the cross by Simon of Cyrene (Matthew 27:32), are not known. The Bible does not specifically mention the Via Dolorosa. All we know from Scripture is that Jesus carried His cross from the Praetorium to the site on Mount Calvary where He was crucified. The locations of these two sites are not known for certain, but wherever they were, the route between them was truly a sorrowful way. The scourging and physical pain the Lord Jesus suffered was minor in comparison to the pain caused by the real burden He was bearing—the burden of the sins of all believers. He bore our sins to the cross where He paid the penalty for them all. As Easter approaches and Christians contemplate this holiest of seasons, we are reminded what a precious gift our salvation is and the price paid for it by the Lord Jesus. “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (Isaiah 53:5). As we think about the pain and humiliation He suffered for us, paying a price that we could never pay ourselves, we can’t help but praise and thank Him and commit ourselves to a life of obedience to Him. Play song Via Dolorosa Mark 15:21 They pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross. They pressed into service: Mt 27:32 Lu 23:26 Simon of Cyrene: Ac 2:10 6:9 11:20 13:1 bear His cross Lu 14:27 Joh 15:18-20 Via Dolorosa - James Stalker - Matt. 27:31–33; Mark 15:20, 21; Luke 23:26; John 19:16, 17 Play the beautiful classic song Via Dolorosa sung by Sandy Patti - try to keep a dry eye as you pause to ponder the poignant words! Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:32+ As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross. Luke 23:26+ When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus. John 19:16; 17+ So he then handed Him over to them to be crucified. 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. Jesus Bears the Crossbeam or Patibulum They pressed into service (aggareuo) a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear (airo) His cross (stauros) - Little did Simon know that this day he would serve the King of kings in a most unusual, magnificent and unforgettable way. It was customary for a man condemned to die by crucifixion to be forced to carry his own cross (specifically the heavy horizontal crossbeam, as the vertical beam was already firmly in the ground) and John 19:17 says "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" (it is an Aramaic word derived from gulgolet) But soon Jesus succumbed beneath the load was too weak to carry His cross. As a medical doctor, I feel the factor that probably contributed most to Jesus' weakened condition was the significant loss of blood from the scourging which had ripped open the large muscles of the back and exposed numerous blood vessels from which His blood was lost. THOUGHT - Are you ready and willing to be pressed into service for Jesus at a moment's notice! If He calls and you are ready and willing, I can assure you that your willing surrender will be abundantly, eternally rewarded!!! Play song Via Dolorosa MacArthur has an interesting note - The soldiers’ choice of Simon may seem random, but in reality it was anything but. God’s invisible hand was sovereignly at work, providentially using the witless actions of Roman soldiers to draw this hapless bystander to saving faith (cf. John 6:44). Mark identifies Simon as the father of Alexander and Rufus, an unexplained reference that indicates Mark’s readers were familiar with Simon’s sons. Since Mark wrote for Gentile believers in Rome, Alexander and Rufus were almost certainly active in the church there. That conclusion is supported by Paul’s mention of Rufus and his mother (Simon’s wife) in Romans 16:13. Wondrously, the man who carried Jesus’ cross came to embrace Him in saving faith, as did his wife and sons. (Mark 1-16 MacArthur New Testament Commentary) William Lane notes that "The route followed normally led through busy streets in order to intimidate the people." Danny Akin - Normally a man condemned to death by crucifixion would carry the cross beam, called a patibulum, to the place of execution. It could weigh as much as 100 pounds. Jesus began his journey to the cross by carrying it (John 19:17), but in his weakened condition he apparently fell and needed help. A man named Simon of Cyrene, a coastal city in North Africa with a large Jewish Colony (see Acts 2:10) was enlisted to give aid (v.21) (Mark 15:21-47 The Murder of the Great King). NET Note- Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum (see depiction above), since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. As Jesus was pressing on toward the Cross, He gave a final public message And following Him was a large crowd of the people, and of women who were mourning and lamenting Him. But Jesus turning to them said, “Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ For if they do these things when the tree is green, what will happen when it is dry?” (Luke 23:27–31+) Jesus' words were a solemn prophetic warning of the fate that would befall the Holy City of Jerusalem in 70 AD when it was destroyed by the Roman army under the leadership of the Roman general Titus. I agree with John MacArthur who adds that "Beyond that, His words also previewed the coming devastation of the great tribulation that will occur at the end of the age (cf. Mark 13:6–37+)." Related Resources: Who was Rufus in the Bible? | GotQuestions.org Who helped Jesus carry the cross? | GotQuestions.org Pressed (compeled)(29) aggareuo related to ággaros = courier, a word derived from Persian language) means to press into service, to send off an or public courier. The aggaroi originally described couriers who had authority to press into service men, horses, ships or anything which came in their way and which might serve to hasten their journey. Later the verb aggareuo came to mean to press into service for a journey. The Persians initiated a kind of "Pony Express" in which the mail-carrying rider simply "borrowed" horses, pressing them into his service so that he could continue his journey. When that horse became tired he would press another into service, etc. AGGAREUO - 3X/3V - forces(1), pressed into service(2) - Matt. 5:41; Matt. 27:32; Mk. 15:21
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MacArthur - Myrrh was a narcotic that was also used as an anointing oil (Ex. 30:23) and a perfume (Ps. 45:8; Prov. 7:17; Matt. 2:11; John 19:39). Based on Proverbs 31:6, the Jews had a custom of offering crucifixion victims a type of pain-deadening medication (cf. Ps. 69:21). But Jesus, wanting to maintain full awareness as He completed His atoning work, refused to drink it. (See Mark Commentary) Myrrh mixed (4669)(smurnizo from smurna - used for embalming) means to treat, flavor or mix with myrrh. It was used of wine - flavor or spice with myrrh to create a stupefying effect. The ancients used to infuse myrrh into wine in order to give it a more agreeable fragrance and flavor. Only here in NT. (See dictionary article on Myrrh) C H
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MacArthur - The Roman writer Cicero described it as “the cruelest and most hideous punishment possible.” Apparently originating in Persia, crucifixion was later used by the Romans as a brutal means of inflicting death on its victims while also deterring other would-be criminals. It is estimated that, by the time of Christ, Rome had crucified some 30,000 people in Israel alone. After the fall of Jerusalem in A.D. 70, so many Jewish rebels were killed by crucifixion that the Romans ran short of lumber to make crosses. (See Mark Commentary) Gilbrant - Normally, the victim of crucifixion was stripped and his outstretched arms were nailed to the crossbeam, which was then lifted up with the body and fastened to an upright stake to which the feet were then nailed. A peg about midway up gave some support to the body. The height of the cross varied; that Jesus' was high is indicated by the fact that the soldier had to put the sponge on a reed to reach Jesus' mouth (Mk 15:36). Among the horrors a crucified man suffered were: severe inflammation of wounds; unbearable pain of torn tendons caused by the unnatural position of the body; throbbing headache; nausea; and burning thirst (John 19:28). The major suffering of Jesus was spiritual, as He became the sin offering for mankind (2 Corinthians 5:21+). (Complete Biblical Library) He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. -- 2 Corinthians 5:21+ And divided up His garments among themselves, casting lots for them to decide what each man should take - NET Note says "Grk "by throwing the lot" (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, "throwing dice," was chosen here because of its association with gambling. According to L&N 6.219 a term for "dice" is particularly appropriate." Danny Akin - It is possible our Savior died completely naked. Maybe he was allowed to retain his loincloth. We cannot be certain. What we do know is He was humiliated. What we do know is this was a fulfillment of divine prophecy in Psalm 22:18, the “Crucifixion Psalm”. John Calvin captures something of the theological import of this when he says, “The Evangelists portray the Son of God as stripped of His clothes that we may know the wealth gained for us by this nakedness, for it shall dress us in God’s sight. God willed His Son to be stripped that we should appear freely, with the angels, in the garments of his righteousness and fullness of all good things.” In short they fulfilled the prophecy in Psalm 22:18 "They divide my garments among them, And for my clothing they cast lots." Charles H
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MacArthur - Mark notes that it was the third hour (or 9:00 a.m.; the Jewish method of reckoning the hours of the day began about 6:00 a.m.) when they crucified Him. The statement in John 19:14, that it was “about the sixth hour” when Pilate sentenced Jesus earlier that morning, does not contradict what Mark says here. John was using the Roman method of reckoning time, which began counting hours at midnight. Consequently, the sixth hour in John’s gospel referred to 6:00 a.m., three hours before Jesus was nailed to the cross. (See Mark New Testament Commentary) Norman Geisler - MARK 15:25 (cf. John 19:14)—Was Jesus crucified in the third hour or the sixth hour? PROBLEM: Mark’s Gospel account says that it was the third hour (9 a.m. Jewish time) when Christ was crucified (15:25). John’s Gospel says that it was about the sixth hour (12 noon Jewish time) when Jesus was still on trial (19:14). This would make His crucifixion much later than specified by Mark. Which Gospel is correct? SOLUTION: Both Gospel writers are correct in their assertions. The difficulty is answered when we realize that each Gospel writer used a different time system. John follows the Roman time system while Mark follows the Jewish time system. According to Roman time, the day ran from midnight to midnight. The Jewish 24 hour period began in the evening at 6 p.m. and the morning of that day began at 6 a.m. Therefore, when Mark asserts that at the third hour Christ was crucified, this was about 9 a.m. John stated that Christ’s trial was about the sixth hour. This would place the trial before the crucifixion and this would not negate any testimony of the Gospel writers. This fits with John’s other references to time. For example, he speaks about Jesus being weary from His journey from His trip from Judea to Samaria at the “sixth hour” and asking for water from the woman at the well. Considering the length of His trip, His weariness, and the normal evening time when people come to the well to drink and to water their animals, this fits better with 6 p.m., which is “the sixth hour” of the night by Roman time reckoning. The same is true of John’s reference to the tenth hour in John 1:39, which would be 10 a.m., a more likely time to be out preaching than 4 a.m. (Is there a Bible contradiction in Mark 15:25 cf. John 19:14?) At what hour was Christ crucified? - Gleason Archer - Encyclopedia of Bible Difficulties page 379 There is an apparent discrepancy between Mark 15:25, which states that Jesus was crucified at the “third” hour on Good Friday, and John 19:14, which indicates that the trial of Jesus was still going on at the “sixth” hour, indicating that the time of His crucifixion was later yet. John 19:14 reads: “And it was the preparation [paraskeuē] of the Passover, and it was about the sixth hour, and he [Pilate] says to the Jews, ‘Behold your king!’ ” Obviously one of these Evangelists is in error, or else his text has been miscopied, or else the hours of the day have been numbered by John according to a different system from that followed by Mark. It should be noted that Matthew and Luke both follow the same system as Mark; for all three indicate that as Jesus hung on the cross, a great and terrible darkness came on the earth at the sixth hour and lasted until the ninth hour, when Jesus breathed His last (Matt. 27:45; Mark 15:33; Luke 23:44). It is universally agreed that in the Synoptics the hours were numbered from sunrise, approximately 6:00 A.M. This would mean that Christ was crucified at 9:00 A.M. and the preternatural darkness lasted from 12:00 A.M. to 3:00 P.M. This apparent contradiction was unsuccessfully handled by ancient commentators through textual correction. Eusebius pointed out that the numeral “three” was indicated by capital gamma, whereas “six” was indicated by a digamma (a letter resembling our F). The copyist thought he saw the extra horizontal stroke and changed “three” to “six.” But this does not really solve the problem at all, because John 19:14 does not indicate the time Christ was crucified but only the time of His appearance before Pilate’s judgment seat. And so even though many fine scholars have favored this textual-error theory (such as Beza, Bengel, Alford, and Farrar), it is basically unsound—and completely unnecessary. There is no difficulty at all in the received textual reading, provided we understand that John was following the official numbering system of the Roman civil day. The evidence for a civil day that began numbering the hours right after midnight is quite decisive. Pliny the Elder (Natural History 2.77) makes the following observation: “The day itself has been differently observed in different countries: by the Babylonians between two sunrises; by the Athenians between two sunsets; by the Umbrians from noon to noon; by the Roman priests and those who have defined the civil day, as the Egyptians also and Hipparchus, from midnight to midnight.” This is confirmed by Macrobius (Saturnalia 1.3): “the day, which the Romans have declared to begin at the sixth hour of the night.” (It should be explained that the ancients did not maintain hours of uniform length throughout the year but simply divided the interval between sunrise and sunset into twelve equal parts, known as horae—regardless of the season of the year.) So what would be 6:00 A.M. according to the Roman civil day (and likewise according to our modern practice) would be the first hour according to Athenian and Hebrew practice. Thus it was 9:00 A.M. when Christ’s trial was winding up, and He was led away to Golgotha to be crucified. This perception of a differing system of hour numbering removes all discrepancy between John and the Synoptics. But we may very well ask, Why should John have followed the official Roman system when he had the same cultural background as the Synoptics? The answer lies in the time and location of the composition of John’s gospel. As McClellan points out, “St. John wrote his Gospel in Ephesus, the capital of the Roman province of Asia, and therefore in regard to the civil day he would be likely to employ the Roman reckoning. And as a matter of fact, he does employ it, extending his day until midnight—John 12:1; John 20:19” (Christian Evidences, 1:741). The point of the John 20:19 reference is that John reckons Christ’s first appearance to the disciples in the house of John Mark as occurring in the latter part (opsia) of the first day of the week. This proves conclusively that John did not regard the second day of the week as having begun at sunset, as the Palestinian reckoning followed by the other Evangelists would have regarded the late supper hour. (We know from the return of the two disciples from the Emmaus journey at sundown that it was already well past sundown by the time they had delivered their report to the Eleven, and thus before Jesus Himself appeared to them all as a group.) The fact that John followed the Roman civil day is thus established; his reason for doing so is found in the probable place of composition of his gospel, presumably in Ephesus around A.D. 90 or shortly thereafter. (Encyclopedia of Bible Difficulties page 379) Related Resource: Gleason Archer - Was Christ crucified on Thursday or Friday? - Encyclopedia of Bible Difficulties page 368 Mark 15:26 The inscription of the charge against Him read, "THE KING OF THE JEWS." Inscription: De 23:5 Ps 76:10 Pr 21:1 Isa 10:7 46:10 THE KING OF THE JEWS: Ps 2:6 Zec 9:9 Mt 2:2 Mt 27:37 Lu 23:37,38 Joh 19:18-22 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:37 And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.” Luke 23:37; 38 and saying, “If You are the King of the Jews, save Yourself!” 38 Now there was also an inscription above Him, “THIS IS THE KING OF THE JEWS.” John 19:18-22 There they crucified Him, and with Him two other men, one on either side, and Jesus in between. 19 Pilate also wrote an inscription and put it on the cross. It was written, “JESUS THE NAZARENE, THE KING OF THE JEWS.” 20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. 21 So the chief priests of the Jews were saying to Pilate, “Do not write, ‘The King of the Jews’; but that He said, ‘I am King of the Jews.’” 22 Pilate answered, “What I have written I have written.” THIS IS JESUS THE NAZARENE THE KING OF THE JEWS The inscription of the charge against Him read, "THE KING OF THE JEWS." - (See What was the crime?) "The victim of crucifixion was required to wear or have carried before him a wooden board on which his crime was proclaimed in ink or burned letters. This superscription was then placed over his head as he was crucified. It was inscribed in Hebrew, Greek, and Latin (Luke 23:38)." (Gilbrant) NET Note- Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners' point of view. The phrase "The King of the Jews" had a double meaning for to Rome, it would be a warning to rebels and to the Jews it was a bitter insult so that Pilate could mock the Sanhedrin (Read John 19:20,21). MacArthur adds it was "a means of vengeance aimed at the chief priests and scribes who had blackmailed him into condemning an innocent man (cf. Luke 23:4, 14, 15, 22)." Question: What does it mean that Jesus is the King of the Jews? Answer: Jesus is referred to as the King of the Jews two times in His earthly life: at His birth by the wise men (Matthew 2:2) and at His trial and subsequent crucifixion (Mark 15:2). All four gospels record the words “King of the Jews” as part of Pilate’s instructions to the angry mob (Matthew 27:37; Mark 15:9; Luke 23:38; John 19:3) and Pilate’s direct address to Jesus (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33). It is interesting that only non-Jews used this specific title to describe Jesus, underscoring the truth of John 1:11, which says, “He came to his own, and his own people did not receive him.” The title King of the Jews had both messianic and political implications. Kings in Israel were anointed with oil as a sign of God’s choosing (see 1 Kings 1:39), and the meaning of Messiah is “Anointed One.” As the Son of David, the Messiah was chosen by God to fulfill the Davidic Covenant and rule on the throne in Jerusalem. When the magi came to Jerusalem seeking the King of the Jews, they most likely had in mind a future political leader, much to King Herod’s chagrin. But the Jews in Jerusalem, hearing the magi’s question, would have thought of the long-awaited Messiah. In Mark 15:32 some mockingly call Jesus the “King of Israel” and associate the title with “Christ” (“Messiah”). What they meant as jeering scorn—what kind of king would be hanging on a cross?—was, ironically, the exact truth. Jesus was the King of Israel, and He was on the cross to save them from their sins. The sign that Pilate posted over Jesus on the cross identified the “criminal” in three languages: “Jesus of Nazareth, the King of the Jews” (John 19:19). The Jewish leaders objected to the application of a Messianic title to Jesus: “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews” (verse 21). For reasons he kept to himself, Pilate refused to alter the sign (verse 22), which was another ironic statement of truth. During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). Jesus answered, “It is as you say” (NASB). Later, Jesus expanded on the idea of His being a king: “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The King of the Jews was rejected by Israel, but there is a broader spiritual kingdom that He still ruled. After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the King of the Jews: “Here is your king,” he says (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16). Some people during Jesus’ ministry recognized Jesus as the King of the Jews. As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the King of the Jews, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the King of the Jews: “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38). God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first king over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next king of the Jews (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16). Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title King of the Jews, but because Jesus was not what they wanted, “his own people did not receive him” (John 1:11ESV). A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, He allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their true King were scattered among the nations for centuries until 1948. Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an earthly king for Israel. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like (Philippians 2:5–11; Mark 10:44). Because this King of the Jews did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed. Many Jews are still waiting for the wrong kind of king. Revelation 19:16 describes the day when Jesus will return to rule over the earth. At that time, the ancient prophecies of an earthly kingdom of God will be fulfilled, and no one will doubt that Jesus is the King of kings and the Lord of lords. Every nation, tribe, and tongue will bow to the King of the Jews (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9). (Source: GotQuestions.org) Walter Kaiser - What Was the Crime? (Hard Sayings of the Bible - page 471) It was Roman custom to post on the cross the crime of the one being executed. When we read John 19:19, it seems very clear what was written on the cross: “Jesus of Nazareth, the King of the Jews.” However, then we read the other Gospels: Mt 27:37: This is Jesus, the king of the Jews. Mk 15:26: The king of the Jews. Lk 23:38: This is the king of the Jews. What was the crime that was posted over Jesus? It is clear that the Gospels agree on the charge: “king of the Jews.” That is, officially he was being executed as one who had proclaimed himself a king, specifically, king of the Jews, and so was being executed for rebellion against Caesar. This charge is consistent with the trial accounts and consistent with what we know of the concerns of the Roman government of the day about any popular Jewish movement. It is further reinforced by the fact that those executed with Jesus are called “thieves,” for the Jewish historian Josephus uses the same term to describe revolutionaries. In fact, Jesus may well have replaced Barabbas, who is clearly described as a revolutionary and could have been the leader of the other two. What about the rest of the charge? Did it identify Jesus by name? How much of his name did it use? In all probability it did identify Jesus by name. A crucified person was not easy to recognize, given how brutally he or she had been treated. Furthermore, the purpose of crucifixion was not simply execution, but terror, for by crucifying a person in a public place (usually along a road leading into the city), the dying (and usually afterward, rotting) person would be a warning to anyone contemplating doing what the victim had done. Obviously identifying the victim would serve as more of a warning than leaving them unidentified. Why, then, the differences in the Gospel accounts? First, each of the Gospel writers knows that words are precious. Papyrus only came in certain lengths, and three of our four Gospels fill the longest papyrus scrolls of the day. Mark, of course, could have bought a longer scroll, but by the time he came to this point in the story the scroll was already purchased and mostly used. The readers of the Gospels have no doubt about who is on the cross, so the only reason to include the name is for effect, if one has space. John includes the full name for he is going to make a comment on the accusation and the reaction it caused among the Jews (Jn 19:20–22). The other Gospels have not chosen to discuss the charge, so they can use a shortened form. Second, while the accusation, according to John, was written in Aramaic (or Hebrew), Greek and Latin, we do not know in what form it passed into the Gospel tradition. Did one person remember the Aramaic and another the Greek? Or was the Aramaic the only form in which the charge was remembered? There is plenty of room here for various versions to be passed on, especially since only the charge itself was the essential part of what was written. Thus this passage reminds us again of the process of writing the Gospels. The early oral accounts probably circulated in Aramaic and were then translated into Greek as needed. The significant point is that despite their history of transmission they agree on the central issue. This reminds us to focus on the core point, that Jesus was crucified as a revolutionary, and not on the details, which did not bother the writers of the Gospels. Norman Geisler - MATTHEW 27:37 (cf. Mark 15:26; Luke 23:38; John 19:19)—Why are all the Gospel accounts of the inscription on the cross different? PROBLEM: The wording of the accusation above Christ’s head on the cross is rendered differently in each Gospel account. Matthew: “This is Jesus the king of the Jews” (27:37). Mark: “The king of the Jews” (15:26). Luke: “This is the king of the Jews” (23:38). John: “Jesus of Nazareth, the king of the Jews” (19:19). SOLUTION: While there is a difference in what is omitted, the important phrase, “the king of the Jews,” is identical in all four Gospels. The differences can be accounted for in different ways. First, John 19:20 says, “Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.” So then, there are at least three different languages in which the sign above Christ’s head was written. Some of the differences may come from it being rendered in different languages. Further, it is possible that each Gospel only gives part of the complete statement as follows: Matthew: “This is Jesus [of Nazareth] the king of the Jews.” Mark: “[This is Jesus of Nazareth] the king of the Jews.” Luke: “This is [Jesus of Nazareth] the king of the Jews.” John: “[This is] Jesus of Nazareth the king of the Jews.” Thus, the whole statement may have read “This is Jesus of Nazareth, the king of the Jews.” In this case, each Gospel is giving the essential part (“the king of the Jews”), but no Gospel is giving the whole inscription. But neither is any Gospel contradicting what the other Gospels say. The accounts are divergent and mutually complementary, not contradictory. THE ATTITUDE OF UNBELIEF Mark 15:26–32 - James Smith “A cross without a Christ; the heavens dumb; Oh, who may dare the mystery to plumb? Or who to such a God will longer come?” “Throned upon the awful tree” is how John Ellerton puts it. The crucifixion was the coronation of the Son of God as our Substitute. The immeasurable soul-exalting power of it lies in the fathomless depths of the humiliation of it. This is foolishness in the eyes of men, but it is the wisdom of God. “Let Christ descend from the Cross that we may see and believe” (v. 32). Like modern rationalists, they would prefer a crossless Christ. It was not the nails that held Him to the tree, but His love for the perishing and His determination to finish the work given Him to do. The— 1. Titles given Him. “Christ the King of Israel” (v. 32). This they said in mockery, because they knew He claimed to be— 1. THE CHRIST. The Messiah, the Lord’s Anointed. They spoke the truth nevertheless. When Jesus said, “Whom say ye that I am?” Peter said, “Thou art the Christ, the Son of the living God” (Matt. 16:16). 2. THE KING OF ISRAEL. It was hard for human reason to believe that this despised and rejected One was God’s appointed Ruler of His ancient people. Wise men, inspired by the message of God, come saying, “Where is He that is born KING OF THE JEWS?” Yes, this is His true title. 2. Place appointed Him was a place of— 1. SHAME AND SUFFERING. “They crucify Him, and with Him two thieves.” The chosen and anointed One, the One preferred by God above all others, because of His holy devotedness, is classed by religious men with the vilest of the vile. What place has He now, even amongst so-called Christian men? 2. DERISION AND DEATH. “They that passed by railed on Him, and they that were crucified with Him reviled Him” (vs. 29–32; Psa. 22:7, 8). Yet this is He who cried with a loud voice “Lazarus, come forth,” and he that was dead came forth. He who of old “spake and it was done.” 3. Proposal made to Him. “Descend from the Cross that we may see and believe” (v. 32). They might as well say let God change His character and purposes that they might see and believe. This presumptuous God-dethroning we. “That we might see.” Why, He could not descend from the Cross because— 1. HE COULD NOT DISOBEY HIS FATHER. He had already said “Not My will, but Thine be done.” To die was the will of Him that sent Him. 2. THE SCRIPTURES COULD NOT BE BROKEN. The prophet Daniel had said, “The Messiah shall be cut off, but not for Himself” (chap. 9:26). Isaiah also by the same Spirit declared that “He would make His grave with the wicked, and be numbered with transgressors” (chap. 53). If He came down from the Cross the Scriptures, as the pillar of truth, would be broken. 3. HE COULD NOT SUFFER MAN TO PERISH. Without shedding of His Blood there was no remission of sin and guilt for us. His love constrained Him to give His life a ransom for many. 4. HE COULD NOT BE UNTRUE TO HIMSELF. The Cross is the evidence of His truthfulness, to His own inner consciousness, as the Redeemer of men, the Saviour of the world. What a revelation of the hidden man of His heart! He abideth faithful. 4. Reasons why some prefer a crossless Christ. Because— 1. THE CROSS REVEALS THEIR GUILT. It is the manifestation of man’s inert hatred to holiness and Godlikeness. To have no personal dealings with the Son of God any more than with the dead in their graves is just another way of appointing Christ to the place of death. 2. IT IS GOD’S ONLY WAY OF LIFE. The Cross reveals the need of a Substitute, the need of an atonement by the Blood of His Cross, and the only possible way of access unto the Father (John 14:6; Heb. 10:19, 20). That we can only be saved as sinners through the Blood of His Cross is rather humbling to the pride of man’s self-confident and deceitful heart. A crossless Christ can only make life to be a Christless cross. Mark 15:27 They crucified two robbers with Him, one on His right and one on His left. Mt 27:38 Lu 23:32,33 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:38+ At that time two robbers *were crucified with Him, one on the right and one on the left. Luke 23:32-33+ Two others also, who were criminals, were being led away to be put to death with Him. 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 19:18+ There they crucified Him, and with Him two other men, one on either side, and Jesus in between. THE GREAT DIVIDER OF MEN BETWEEN ONE SAVED, ONE LOST They crucified (stauroo) two robbers with Him - Pilate may have wanted to goad the Jews even further by having two robbers on either side. Robbers is lestes which refers to violent robbers, the same term being used of Barabbas. Judas by contrast was a thief (kleptes) one who was characterized by stealth. Luke calls them criminals (Lk 23:33+) and from a prophetic perspective Isaiah says they were transgressors (Isa 53:12+). The upshot is that Jesus identified with sinners on the cross, even though He Himself was sinless. MacArthur - Whatever his motives, Pilate’s decision to execute Jesus with criminals accorded perfectly with Old Testament prophecy (cf. Acts 4:27–28). (See Mark Commentary) One on His right and one on His left - Arms of Jesus were spread out toward each robber, but only one "grasped" His hand by grace through faith. Brian Bell - In the center - or in-between! Between 2 thieves; between life & death; between heaven & earth. There He hangs with outstretched arms, aching for a prodigal world’s return. In the meanwhile, Jesus is blessed with the last kind words He’d hear on earth. Not from a religious leader, not from a disciple, not even from His mother but from a common thief. We don’t know anything about this criminal. Not how much he stole nor how often. From whom or why. We only know he was a thief. A wayward son over whom some mother’s heart has been broken; over whom some father’s hopes have been dashed. I wonder, was his mother even there? If she was, could she hear or even perceive what just took place? [Lk 24:39-43+] Oh and, what did Jesus’ eyes of forgiveness look like? Jesus in the center - may it be said of our lives! Not: God #1; marriage #2; kids #3; ministry #4; work #5; hobbies #6; etc. But, Jesus the center of our life; Jesus the center of our marriage; Jesus the center of our kids; Jesus the center of our ministry; Jesus the center of our work; Jesus the center of our hobbies. Technical Note - Most later MSS add 15:28 "And the scripture was fulfilled that says, 'He was counted with the lawless ones.'" Verse 28 is included in L Q 083 0250 ¦(1, 13 )33 Û lat, but is lacking in important Alexandrian and Western MSS and some others (a A B C D Y pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark's Gospel. The present translation follows NA(27 )in omitting the verse number, a procedure also followed by a number of other modern translations. (NET Note) The order of events at the crucifixion: (1) Arrival at Golgotha (Mt 27:33; Mk 15:22; Lu 23:33; Jn 19:17). (2) Offer of the stupefying drink refused (Mt 27:34; Mk 15:23). (3) Crucified between 2 thieves (Mt 27:35-38; Mk 15:24-28; Lu 23:33-38; Jn 19:18). (4) Utters 1st cry fr the cross, "Father, forgive," (Lu 23:34). (5) Soldiers part His garments (Mt 27:35; Mk 15:24; Lu 23:34; Jn 19:23). (6) Jews mock Jesus (Mt 27:39-43; Mk 15:29-32; Lu 23:35). (7) Thieves rail Him, one repents (Mt 27:44; Mk 15:32; Lu 23:39-43). (8) Second cry from cross, "Today you will be with me," (Lu 23:43). (9) Third cry, "Dear woman, here is your son," etc. (Jn 19:26-27). (10) Darkness (Mt 27:45; Mk 15:33; Lu 23:44). (11) Fourth cry, "My God," etc. (Mt 27:46-47; Mk 15:34-36). (12) Fifth cry, "I am thirsty" (Jn 19:28). (13) Sixth cry, "It is finished" (Jn 19:30). (14) Seventh cry, "Father, into your hands," etc. (Lu 23:46). And (15) Lord dismisses His spirit (Mt 27:50; Mk 15:37; Lu 23:46; Jn 19:30). Mark 15:28 And the Scripture was fulfilled which says, "And He was numbered with transgressors." (See Technical Note) Isa 53:12 Lu 22:37 Heb 12:2 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 53:12+ Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors. And the Scripture was fulfilled which says, "And He was numbered with transgressors - Again we see another OT passage that had predicted the Messiah would first be a Suffering Messiah, but for the most part the Jews totally missed this truth about the Messiah. Gilbrant - Unknowingly, both Jews and Romans participated in the fulfillment of many prophecies. Taking Jesus outside the city, they were fulfilling the typology of the sin offering on the Day of Atonement (Leviticus 16:27; Hebrews 13:11). In its highest sense, His being identified with sinners teaches the great doctrine of His substitutionary, vicarious atonement for all the sins of all people who will receive Him. (Complete Biblical Library) Danny Akin - Ironically James and John had asked to be on Jesus’ right and left hands “in your glory” (10:38). Jesus informed them that they did not know what they were asking and truly they did not. This is the hour when the Father will glorify the Son and the Son will glorify the Father (John 17:1). This is not the glory James and John had in mind. TECHNICAL NOTE - Most later MSS add 15:28 "And the scripture was fulfilled that says, 'He was counted with the lawless ones.'" Verse 28 is included in L Q 083 0250 ¦(1, 13 )33 Û lat, but is lacking in important Alexandrian and Western MSS and some others (a A B C D Y pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark's Gospel. The present translation follows NA(27 )in omitting the verse number, a procedure also followed by a number of other modern translations. Mark 15:29 Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, Those passing by: Ps 22:7,8,12-14 35:15-21 69:7,19,20,26 109:25 La 1:12 2:15 Mt 27:39,40 Ha: Mk 14:58 Ge 37:19,20 Mt 26:61 Joh 2:18-22 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 12:2+ fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. 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.” MacArthur -Everything about crucifixion was designed to humiliate and debase its victims, sending a clear message about the repercussions of being an enemy of Rome. Moreover, the Jews regarded anyone hanging on a tree or a cross to be cursed by God (Deut. 21:23; Isa. 53:4, 10; Gal. 3:10–13), which heightened their disdain for those who were crucified (cf. 1 Cor. 1:23). (See Mark Commentary) Those passing by were hurling abuse at Him, wagging their heads - Hurling is imperfect tense meaning over and over. Wagging is present tense indicating continually! These were gestures of hatred and scorn (cf. 2 Ki 19:21; Ps. 22:7; Ps 44:14; 109:25; Jer. 18:16; Lam. 2:15). "The reaction of the bypassers was one amounting to blasphemy. "Wagging (kinountes) their heads" may have been shaking them laterally as a gesture of negation, denying His messiahship. It may have been vertical movement, expressing assent to His condemnation as a just one. It could have been a tossing motion as a scornful gesture of triumph (Psalm 22:7)." (Gilbrant) Psalm 22:7 All who see me sneer at me; They separate with the lip, they wag the head, saying,
Marcos 15
MacArthur points out the irony of their scornful speech - Though the mockers intended their words as an insult, they unintentionally hit on a profound gospel truth: it is because the Lord Jesus submissively refused to rescue Himself from the cross that He is able to save others from sin and death (cf. Mark 10:45; Rom. 5:19; Phil. 2:8; Heb. 2:9–10; 5:7–8). (SEE Mark Commentary) Several years later Paul summed up the problem of Jews writing "we preach Christ crucified (stauroo), to Jews a stumbling block (skandalon - think "scandalized"!) and to Gentiles foolishness." (1 Cor 1:23) Save (4982)(sozo) means to rescue, liberate, bring out safely and as often used in the NT refers to rescue from God's judgment and eternal death. The wicked cry of these Jewish rulers shows their ignorance of their own Scriptures (cf Isa 53:1-12), which teach that the Messiah did not come to conquer Rome, but to conquer sin and Satan by drinking the full cup of God's holy wrath against sin. The last thing Jesus would do now is save Himself, for it was for this hour that He had come to earth. He had come to die in time, that others might live forever in eternity. NET Note - There is rich irony in the statement of those who were passing by, "Save yourself and come down from the cross!" In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31. Danny Akin - This temptation to “come down from the cross’ is not new. It was the same one Satan threw at Him in the wilderness temptations (Matt 4:1- 11; Luke 4:1-13). It is the same temptation He faced just a few hours earlier in the Garden of Gethsemane to forego the cup of suffering (14:36). Even up to the last moment the evil one is trying his best to persuade Jesus to reject the cross. He did not want Him there! He knew it would be his ruin and our redemption. Gilbrant - The temple Jesus had spoken of was His body (John 2:21). Either out of their spiritual blindness or their malice, the Jewish leaders had falsely accused Jesus of blaspheming the temple. They spread the rumor that Jesus had said that He would destroy the temple and build it back in 3 days. This false accusation had spread to the general populace. They used it as a basis to taunt Him to save himself if He had such power as would be required to rebuild the temple in 3 days. (Complete Biblical Library) Over a millennium earlier David had prophesied regarding the Messiah's unconscionable treatment by His fellow Jews writing... But I am a worm and not a man, A reproach of men and despised by the people. 7 All who see me sneer (Lxx = ekmukterizo) at me; They separate with the lip, they wag the head, saying, 8 “Commit yourself to the LORD; let Him deliver him; Let Him rescue him, because He delights in him.” (Ps. 22:6-8+) Comment: See study of the deeper meaning of the incredible statement of Jesus - I am a worm. Mark 15:31 In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. In the same way: Ps 2:1-4 22:16,17 Mt 27:41-43 Lu 23:35-37 He : Joh 11:47-52 12:23,24 1Pe 3:17,18 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:41-43+ In the same way the chief priests also, along with the scribes and elders, were mocking (empaizo - present tense - continually mocking) Him and saying, 42 “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43 “HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’” RULERS NEEDING SALVATION MOCK CHRIST'S ABILITY TO SAVE In the same way the chief priests (archiereus) also, along with the scribes (grammateus), were mocking (empaizo - present tense - continually mocking) Him among themselves - This is interesting. Note the leaders were mocking but it was among themselves (ESV has "to one another!"). They did not want to be accused of playing a role in Jesus' death for fear of the people, so they maintained their mocking in their "unholy huddle!" Not surprisingly, mocking is in the present tense, continual mock all the while the Son of Man is hanging in agony on the Cross. Talk about heartless, evil men! And these were the "religious" leaders of Israel! Religion does not regenerate an evil heart. Only relationship with Christ can do that, so these men were in effect slamming the door of salvation in their own faces (so to speak)! And saying, "He saved (sozo) others; He (ou - absolutely) cannot (dunamai - able, capable, inherently able to) save (sozo) Himself - These hypocritical leaders were taunting Jesus, using "save" in a physical sense, being ignorant of the more vital salvation in the spiritual sense. Their eyes were spiritually blinded and hearts hardened (2 Cor 3:10+) to that truth. The truth was that Jesus did not attempt to save Himself (which He could have easily done), so that He would die as the Lamb of God Who takes the way the sins of the world (Jn 1:29+), specifically the sins of every soul that believes in His substitutionary fully atoning sacrifice. MacArthur adds "Though the mockers intended their words as an insult, they unintentionally hit on a profound gospel truth: it is because the Lord Jesus submissively refused to rescue Himself from the cross that He is able to save others from sin and death (cf. Mark 10:45; Rom. 5:19; Phil. 2:8; Heb. 2:9–10; 5:7–8)." (See Mark Commentary) Luke says "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.” (Luke 23:35+) Regarding their comments in Luke's parallel passage, this is one of the few correct things these evil men ever said about Jesus, because He did indeed "save others," performing many miracles in Israel, none of which they could deny. They persisted however in their refusal to believe He was God and therefore could not save Himself. Note that it is very doubtful that these sarcastic comment that "He saved others" is a reference to salvation of one's soul from eternal damnation, but referred to physical, temporal salvation. For a few of the examples of Jesus "saving" others in one form or another see Luke 7:50+; Lk 8:36+, 48, 50; Lk 17:19+; Lk 18:42+. There hypocritical taunt is ironic, almost prophetic, for it was by His death that He would save others spiritually and eternally! Glory! MacArthur adds that "The rulers viewed anyone hanging on a tree or a cross as cursed by God (Deut. 21:23), which was true of Jesus (Isa. 53:4, 10; Gal. 3:10-13). But what they did not recognize was that He became a curse for sinners to redeem them from the curse of the law (Gal. 3:13+). (See Luke Commentary) While the statement about salvation is not a direct quote it clearly overlaps with the phrase "let Him deliver him; Let Him rescue him." (Ps 22:8). Matthew in fact has the quote from Psalm 22:8 in Mt 27:43 (“HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’”). In the Septuagint the Hebrew word for "rescue" is translated with the same Greek verb sozo used in their disdainful remarks. The upshot is that David was alluding to what they would say when they mocked Jesus a thousand years later. The irony of course is that in three days God would indeed "rescue" (save) His Son, raising Him from the dead! God's Chosen One would be supremely vindicated! Vance Havner - The Divine Paradox Mark 15:31 WHILE Jesus hung upon the cross, the chief priests, mocking, said among themselves with the scribes, "He saved others; himself he cannot save" (Mark 15:31). In their scorn, they were declaring a truth greater than they knew. While they meant to belittle Him, the real truth of their statement is to His eternal glory. To save others He must give Himself: it is the stupendous heart of the atonement. "Without shedding of blood is no remission" (Heb. 9:22). In a lesser sense, and one applicable to you and me, it was also a fulfillment of Jesus' own paradox: "Whosoever will save his life shall lose it; but whosoever will lose his life for My sake, the same shall save it" (Luke 9:24). If Jesus had decided in Gethsemane to save His life, He would have lost it as our Savior: but in losing it, He truly saved it as our Redeemer. Here is the application for us: In saving others, we cannot save ourselves. I speak of saving others in the sense of winning them to Christ and God. If we are to rescue others, we must expect to spend and be spent. So long as life revolves around self—self-advancement, self-promotion, self-satisfaction—we are wretched and miserable. If we are to save others, we must forget ourselves. When the family is sick, mother forgets herself in caring for others—and generally the Lord seems to keep mothers going in such times. In service, we Christians must lose ourselves with the spirit of Paul: "Neither count I my life dear unto myself" (Acts 20:24). Then there is the other side of the paradox: In losing our lives to save others we most truly save ourselves. I am not here speaking of saving our souls; no good works can save the soul, but faith in Christ only. We can save our lives, our time, our talents as we spend them in saving others. The only time you ever save is the time you spend for others. The only money you ever save is the money you spend for others. It is the only certain investment in this gold-brick age. Paul has it in mind when he bids the Ephesians redeem the time. Jesus has it in mind when He says to lay up treasure in heaven. It is the principle of the parable of the unjust steward: use your earthly assets to make for yourself friends through service. Bread cast on the waters of service returns even if after many days. How slow men are to learn that in saving life they lose it, but in losing it for Christ's sake they save it. Mind you, Jesus said, "Whosoever will lose his life for My sake"—not for one's own sake, not to be called a hero, not for consciences sake, but for Christ's sake. Mere idealistic service is not meant here. Often that is a price men offer for salvation. This is a day of introverted living. We look at everything in the light of self: what it will profit us, where we can gain by this and that move. Christ turns life outward so that selfish Saul, proud of his legal righteousness, becomes a Paul who could wish himself accursed for his brethren's sake. Spend life and you save it; give it and you get it. We do not save our lives while we save others, but because we save others. We often lose our money, our health, our temporal fortunes. But if we leave all for His sake, we shall be compensated in this world—and in the world to come, receive eternal life. In saving others you cannot spare yourself. Yet in saving others you do most surely preserve yourself! All that you save is what you spend on others for His sake. Mark 15:32 "Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him. Christ: Mk 14:61,62 Isa 44:6 Zep 3:15 Zec 9:9 Joh 1:49 12:13 19:12-15 Joh 20:25-29 that: Ro 3:3 2Ti 2:18 And: Mt 27:44 Lu 23:39-43 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:44 The robbers who had been crucified with Him were also insulting Him with the same words. Luke 23:39-43+ One of the criminals who were hanged there was hurling abuse at Him, saying, “Are You not the Christ? Save Yourself and us!” 40 But the other answered, and rebuking him said, “Do you not even fear God, since you are under the same sentence of condemnation? 41 “And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.” 42 And he was saying, “Jesus, remember me when You come in Your kingdom!” 43 And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” INSULTS FROM THE RELIGIOUS AND THE ROBBERS! Let this Christ, the King of Israel, now come down from the cross - One can even see these evil men pointing their bony fingers at the superscription on the sign above Christ's head which identified Him (and His crime) as King of the Jews. Gilbrant has an interesting note - As they scornfully referred to the wording of the superscription, they called Him "Messiah (Christos), the King of Israel," rather than "King of the Jews." By using the term "Israel," they were using the term more closely related to their being the chosen people of God. They were unwittingly giving Jesus His truly accurate title, even though in mockery. Pilate always said "King of the Jews"; the term "King of Israel" was not used politically. (Complete Biblical Library) Ryrie has in interesting note - Let this Christ. I.e., Let the (to them) false Christ. So that we may see and believe - They are lying. They would not believe (cf Mk 8:11-12+). Jesus spoke of men like this in Luke 16:31+ declaring "If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’” So if they would not believed the greater miracle of resurrection of Jesus from the dead, they would hardly believe the lesser miracle of Jesus descending from the Cross. In short, the chief priests and scribes would not have believed if He had actually come down from the cross. They did not believe after He rose from the dead. With few exceptions, they became more and more steeped in unbelief (Mt 12:38-40; Acts 4:1-3+; Acts 5:17+; etc.). Danny Akin - How ignorant and ironic. If our Lord saved Himself He could not save other! If He was to save others, Himself He could not save. And save Himself He would not do. These men claim that they would 10 have believed if He had come down from the cross, but we believe precisely because He stayed on it! As MacArthur says "they bribed the Roman soldiers to spread lies about what happened, claiming the disciples stole Jesus’ body (Matt. 28:11–15). No miracle would have persuaded them to believe. They loved their sin far too much." (See Mark Commentary) Disciples Study Bible rightly reminds us that "Unprecedented miracles do not create faith, for faith is a personal relationship of trust in a personal God. Faith is not reluctant intellectual assent prompted by an overwhelming display of power. At the beginning of His ministry Jesus had resisted the temptation (Mt 4:7) to perform a sign which might attract the multitudes to a spurious faith. Consistent with that earlier decision, He refused to appeal to a shallow faith. He followed God's plan of atoning death and resurrection, not human plans of magical displays of power. The church must follow Christ's humble servant approach to provoke faith (ED: PREACH THE WORD WHETHER IT IS CONVENIENT OR NOT!), not the world's call for dazzling entertainment. (See Disciple's Study Bible - Page 1513) Those who were crucified with Him were also insulting (oneidizo) Him - Insulting is in the imperfect tense indicating the robbers were hurling one insult after another at Jesus! Mt 27:44 adds they were insulting Jesus "with the same words." When the two criminals were hanged beside the Lord, the one was no better than the other. Here it appears that both were hurling insults at Jesus. However one would soon experience "instantaneous grace." It is only the grace of God and belief in the cross of Christ that can instantly transform a belligerent sinner a man who repents and believes. The repentant thief began to see (1) the justice of his own punishment (Lu 23:41); (2) the sinless character of Christ (Lu 23:41); (3) the Deity of Christ (Lk 23:42); (4) a living Christ beyond the grave (Lu 23:42); and (5) a kingdom beyond the cross, with Jesus as its coming King (Lu 23:42). Danny Akin - However, Luke 22:34-43 tells us one of them will have a change of heart before the day ends. He saw something in Jesus that moved him from insulting Him to trusting Him. He would not be disappointed. He would meet the Lord after death in Paradise. We must never forget. No sinner will be disappointed who flees to the crucified King. It is never too late! MacArthur comments that "it was against that dark backdrop of venomous hate that the grace and mercy of God was displayed. The Father could have destroyed the blasphemers on the spot and rescued His Son from the cross. Instead, He was pleased to crush Him and put Him to death (Isa. 53:10), so that He might rescue many of those very blasphemers, along with countless others, from sin and eternal destruction. Of the thieves who mocked Him, one became a trophy of God’s grace that very day (Lk 23:39-43). Of the soldiers who mistreated Him, a centurion would soon realize, “Truly this man was the Son of God!” (Mark 15:39). Of the people in the crowd who scorned Him, many would believe on the day of Pentecost and in the subsequent weeks and months (cf. Acts 2:37–38, 41; 4:4; 6:1). Even many of the priests of Israel, Acts 6:7 reports, “were becoming obedient to the faith.” The apostle Paul was a former Pharisee who violently persecuted the church out of antagonism toward the Lord Jesus. Yet, by His grace, God transformed that murderous blasphemer into a courageous missionary. (See Mark Commentary) Were...insulting (casting insults, reviling, reproaching) (3679)(oneidizo from óneidos = disgrace, abuse, or object of disgrace or shame) means to assail with abusive words, upbraid (), slander, revile, falsely accuse or to speak disparagingly of a person in manner not justified, to find fault in a way that demeans the other, to mock, to heap insults upon as a way of shaming. The idea is to to find fault in a way that demeans the one being reproached. It means to upbraid, which in turn means to criticize severely, find fault with, reproach severely or scold vehemently. Oneidizo “to cast into the teeth,” as in “hurling an insult.” It means that Christians can expect to be made the butt of public jokes and open ridicule (BUT they can expect to be blessed! - see Mt 5:11+). Oneidizo refers to especially strong verbal abuse which is interesting because the Jewish culture at that time considered verbal abuse to be extremely vicious. The Jewish rabbis even considered reviling to be as evil as idolatry, fornication, and bloodshed all combined! Why so serious? Because by the defamation of one's character the victim would lose his or her place in the community and, according to the circumstance of that day, almost the possibility of continuing their life. The insulting word itself was believed to have a power of its own. ONEIDIZO - 9V - denounce(1), insult(2), insulting(2), reproach(1), reproached(2), reviled(1). Matt. 5:11; Matt. 11:20; Matt. 27:44; Mk. 15:32; Mk. 16:14; Lk. 6:22; Rom. 15:3; Jas. 1:5; 1 Pet. 4:14 Mark 15:33 When the sixth hour came, darkness fell over the whole land until the ninth hour. When the sixth hour came: Mk 15:25 Mt 27:45 Lu 23:44-45 darkness fell over the whole land: Ps 105:28 Isa 50:3,4 Am 8:9,10 Mark 15 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 27:45+ Now from the sixth hour darkness fell upon all the land until the ninth hour. Luke 23:44-45+ It was now about the sixth hour, and darkness fell over the whole land until the ninth hour, 45 because the sun was obscured; and the veil of the temple was torn in two. THE THREE HOURS OF TOTAL DIVINE DARKNESS John MacArthur entitles Mark 15:33-41 "God Visits Calvary!" adding that "Verses 33–38 depict the highpoint of salvation history, the atoning death of the Lord Jesus Christ. His sacrificial work of redemption was planned by God in eternity past (Titus 1:2; 1 Peter 1:18–21; cf. Eph. 1:4; 2 Tim. 1:9) and will be celebrated in heaven through eternity future (Rev. 5:6–12; cf. 22:3). It was there, at Calvary, that the long-awaited and acceptable Lamb of God died to satisfy divine righteousness by paying sin’s penalty in full for all who would believe in Him (cf. Col. 2:14)." (SEE Mark Commentary) Danny Akin sums up this last section - Mark in climatic fashion selects 6 specific events that took place as Jesus died on the cross: the darkness (v. 33); His cry of anguish (v.34-36); a final cry and His death (v. 37); the tearing from top to bottom of the temple curtain (v. 38); the confession of the Roman centurion (v. 39); and the witness of women (v. 40-41). When the sixth hour came - Recall that "It was the third hour when they crucified Him." (Mk 15:25+) so that Jesus had already been in agony on the Cross for 3 hours. But now came high noon which marked the beginning of the most important three hour period in the history of the world. Spurgeon refers to this hour as "the awful darkness of that midday midnight." R C
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MacArthur explains "Moved by His perfect justice, God’s infinite wrath released an eternity of punishment on the incarnate Son who, as an infinite and eternal person, absorbed the tortures of hell in a finite span of time. This was the dreadful cup of divine judgment that Jesus anticipated while sweating blood in the garden of Gethsemane (Mark 14:36+; Luke 22:44+). (See Mark Commentary) Danny Akin - This is nothing less than a miracle of God, a cosmic sign of God’s judgment on sin poured out on His Son (cf Isa. 5:25-30; Amos 8:9-10; Micah 3:5-7; Zeph 1:14-15). Warren
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MacArthur - The darkness at Calvary did not represent the absence of God but His holy, terrifying presence. The Father descended in judgment on Golgotha in thick gloom as the divine executioner to unleash His fury not against sinners but against the sin bearer (cf. 1 Peter 2:24). The full weight of God’s wrath was poured out on the Son of God (cf. Isa. 53:5), as the spotless Lamb of God was sacrificed for sin so that sinners might be justified through Him (2 Cor. 5:21; Heb. 9:28; cf. Rom. 4:25; 1 Cor. 15:3; 1 John 4:10). Moved by His perfect justice, God’s infinite wrath released an eternity of punishment on the incarnate Son who, as an infinite and eternal person, absorbed the tortures of hell in a finite span of time. This was the dreadful cup of divine judgment that Jesus anticipated while sweating blood in the garden of Gethsemane (Mark 14:36; Luke 22:44). (See Mark Commentary) Ian Paisley - The Ninth Hour "And when the sixth hour was come, there was darkness over the whole land until the ninth hour." Mark 15:33 "Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour." Acts 3:1 The Ninth Hour of Darkness "darkness over the whole land until the ninth hour" Both John and Peter were at the cross. Whether they were together we do not know. Peter was most certainly at the cross. Here is what he said, "I am a witness of the sufferings of Christ" (I Peter 5:1). Ah, Peter never forgot that ninth hour and neither did John. What a ninth hour that was—the climax of the cross. The Ninth Hour of Deliverance The ninth hour for the lame man at the temple gate was a dark one. Through the bright light of the ninth hour of Calvary it was to become for that poor, lame man the hour of deliverance. This ninth hour light was what John and Peter had and they had it to impart. Soon the lame man was walking, leaping and praising God. (A Text a Day) Standing Firm Today's Scripture & Insight: Mark 15:33–41 In the Middle Eastern country where they live, Adrian and his family suffer persecution for their faith. Yet, through it all, they demonstrate Christ’s love. Standing in his church courtyard, which was pummeled by bullets when terrorists used it as training ground, he said, “Today is Good Friday. We remember that Jesus suffered for us on the cross.” And suffering, he continued, is something that believers in Jesus there understand. But his family chooses to remain in their homeland: “We’re still here, still standing.” These believers follow the example of the women who stood watching as Jesus died on the cross (Mark 15:40). They—including Mary Magdalene, Mary the mother of James and Joseph, and Salome—were brave to stay there, for friends and family members of an enemy of the state could be ridiculed and punished. Yet the women showed their love for Jesus by their very presence with Him. Even as they “followed him and cared for his needs” in Galilee (v. 41), they stood with Him at His hour of deepest need. Mark 15:34 At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" which is translated, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?" At the ninth hour: Da 9:21 Lu 23:46 Ac 10:3 ELOI, ELOI: Ps 22:1 Mt 27:46 Heb 5:7 WHY HAVE YOU FORSAKEN ME: Ps 27:9 42:9 71:11 Isa 41:17 La 1:12 5:20 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 22:1 For the choir director; upon >Aijeleth Hashshahar. A Psalm of David. My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning. Matthew 27:45 Now from the sixth hour darkness fell upon all the land until the ninth hour. Luke 23:44-46+ It was now about the sixth hour, and darkness fell over the whole land until the ninth hour, 45 because the sun was obscured; and the veil of the temple was torn in two. 46) And Jesus, crying out with a loud voice, said, “Father, INTO YOUR HANDS I COMMIT MY SPIRIT.” Having said this, He breathed His last. FOURTH OF SEVEN SAYINGS OF JESUS ON THE CROSS At the ninth hour - This would have been 3 PM on Friday, the Passover. From 9 AM to 12 noon Jesus had made 3 statements recorded in the table below. There is a striking, holy silence between the sixth and ninth hour. What we do know is that "He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." (1Pe 2:24+) Danny Akin - The cry of v. 34 may be the most heart-wrenching in all of the Bible. It is a quote from Psalm 22:1 and identifies Jesus as the righteous sufferer of that Psalm. The Hebrews never saw it as Messianic. We now know that it is. The cry was not one of physical pain, psychological confusion, or dread of death. No, it was the cry of the Son of God who was now experiencing something He had never known in all of eternity, separation from and forsakenness by God.....Jesus’ cry and the darkness that covered the land declared the same truth: there was real abandonment from the Father as He took on every sin of every man, woman, and child. As Isaiah 53:6 teaches, “the Lord laid on Him the iniquities of us all.” This was the price He paid “as a ransom for many” (Mk 10:45) And why “my God” and not “my Father?” Because in this one moment in all of time and eternity, He views Himself and knows Himself not as the Father’s Son, but as the sinner’s sacrifice....“God separated from God, who can understand?” I may never understand it, but I will forever praise Him for it. (Mark 15:21-47 The Murder of the Great King) Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI?" - This is the only saying of Jesus that occurs in more than one Gospel and is the first of 3 sayings Jesus made on the Cross as the time of His death was approaching. In some of His dying words Jesus goes back to where He has so often the previous three years - to the Word of God, quoting from Psalm 22:1 A Psalm of David. My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning.
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MacArthur- With intense agony, the Son of God experienced that which He had never known before, the abandonment of His Father. That separation was not one of nature or essence; the Lord Jesus never ceased to be the second member of the Trinity. Rather, it was a separation of the loving communion He had eternally known with the Father (cf. John 17:21–24). This is the only place in the gospel record where Jesus referred to God by any other title than “Father.” The repeated name, My God, My God, expressed the Son’s profound affection and longing for the Father, mingled with the agony and pain of His separation from Him. Unmistakably, the Father visited Calvary in massive judgment, but He was absent in comfort. Unlike the temptations Jesus endured in the wilderness and the garden of Gethsemane, after which the Father sent angels to minister to His Son (Mark 1:13; Luke 22:43), no relief was given to Jesus on the cross. Such is a picture of hell, in which the full fury of God’s wrath is ever present, but the comfort of His love and compassion is utterly absent. On the cross, the Lord Jesus endured the full reality of hell’s torments, including being forsaken by His Father. (Mark 9-16 MacArthur New Testament Commentary) THE SEVEN SAYINGS OF THE SAVIOR SPOKEN ON THE CROSS MATTHEW MARK LUKE JOHN THE FOLLOWING WORDS WERE SPOKEN FROM 9 AM - 12 NOON Father forgive them Lk 23:34+ Today you shall be with Me in Paradise Lk 23:43+ Woman, behold, your son!...Behold, your mother! Jn 19:26-27+ THE FOLLOWING WORDS WERE SPOKEN ABOUT 3 PM ELI, ELI, LAMA SABACHTHANI? MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME? Mt 27:46+ Mk 15:34+ I am thirsty Jn 19:28+ It is finished! Jn 19:30+ Father, INTO YOUR HANDS I COMMIT MY SPIRIT Lk 23:46+ James Stalker's devotional thoughts on the "Seven Sayings"...click chapter # to go to the article (e.g., 14) 14. THE FIRST WORD FROM THE CROSS Luke 23:34. 15. THE SECOND WORD FROM THE CROSS Luke 23:39–43. 16. THE THIRD WORD FROM THE CROSS John 19:25–27. 17. THE FOURTH WORD FROM THE CROSS Matt. 27:46–9; Mark 15:34–6. 18. THE FIFTH WORD FROM THE CROSS John 19:28. 19. THE SIXTH WORD FROM THE CROSS John 19:30. 20. THE SEVENTH WORD FROM THE CROSS Luke 23:46. SEE ALSO - What were the seven last words of Jesus Christ on the cross and what do they mean? | GotQuestions.org Forsaken (desert, abandon, leave) (1459) egkataleipo from en = in + kataleipo = forsake, desert) means literally to leave down in. It conveys the sense of deserting someone in a set of circumstances that are against them. The idea is to let one down, to desert, abandon, leave in the lurch, leave one helpless. Vine - egkataleipo denotes (a) "to leave behind, among, leave surviving," Romans 9:29; (b) "to forsake, abandon, leave in straits, or helpless," said by, or of, Christ, Matthew 27:46; Mark 15:34; Acts 2:27,31; of men, 2 Corinthians 4:9; 2 Timothy 4:10,16; by God, Hebrews 13:5; of things, by Christians (negatively), Hebrews 10:25 (Forsake - Vine's Expository Dictionary of NT Words) Egkataleipo - Matt. 27:46; Mk. 15:34; Acts 2:27; Acts 2:31; Ro 9:29; 2 Co. 4:9; 2 Ti 4:10; 2 Ti 4:16; Heb. 10:25; Heb. 13:5 EXTRA NOTES - WHY did the Father turn away? (1) Fulfillment of Psalm 22:1 - The Son forsaken by the Father fulfills prophecy. Here is the Septuagint = eis to telos huper tes antilempseos (help, aid, support) tes eothines psalmos to Dauid o theos o theos mou prosches (2SAMM: give attention) moi hina ti egkatelipes (2SAAI: leave, desert) me makran (far) apo tes soterias mou oi logoi ton paraptomaton mou Note Septuagint uses same verb egkataleipō. Also Aorist Active Indicative just as in Mark 15:34b Note even in the Psalm there is repetition of "o theos o theos" - speaks of emphasis, passion, intensity (2) The Sacrifice for Sin had to be completely consumed to fully atone for sins - Therefore the Father had to completely and utterly forsake the Son and could not help Him. Cambridge English Dictionary - to leave someone forever, especially when they need you (THIS IS A GOOD DEFINITION IN CONTEXT OF JESUS' WORDS ON MARK -- JESUS NEEDED THE FATHER, BUT THE FATHER HAD TO TURN AWAY/FORSAKE BECAUSE JESUS HAD TO BE THE SACRIFICIAL LAMB OF GOD FOR SIN. HE HAD TO BE CONSUMED SO TO SPEAK EVEN AS THE OLD TESTAMENT BURNT OFFERING SACRIFICE FOR SIN HAD TO BE COMPLETELY CONSUMED - BY PARALLEL JESUS HAD TO BE COMPLETELY ABANDONED. (3) The Father had to forsake the Son because the Son was made sin - several passages are notable... 2Cor 5:21 He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him. 1Peter 2:24 and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. Isaiah 53:4-6 Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. 5But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 6 All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. Isaiah 53:10 But the LORD was pleased To crush Him, putting Him to grief (THEREFORE THE LORD, JEHOVAH, HAD TO FORSAKE HIM); If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. WHEN did the Father turn away? Possibly just before the "ninth hour" (Mk 15:33) See above discussion of "DOES THE VERB PARSING GIVE ANY CLUE?" THE MYSTERY OF THE FATHER FORSAKING THE SON DEMONSTRATES THE DEPTH OF THE LOVE THE FATHER HAS FOR SONS WHO BELIEVE IN THE SON! ELOI ("My God"), ELOI "My God"), LAMA ("why?") SABACHTHANI (" you have forsaken me")? - This is transliterated Aramaic followed by the Greek translation. From Mk 15:35 it appears some in the crowd misheard (or misinterpreted) ELOI as if Jesus were crying out for the OT prophet Elijah. DOES THE VERB PARSING GIVE ANY CLUE? Aorist tense - reflects action at point in time - suggests that at some point in the Crucifixion event the Son was made sin or bore the sin of the world. In other words while we know Jesus was the "sin offering" portrayed in the Levitical sacrifices, the fact that forsaken is aorist suggest that at some point in the crucifixion the Father abandoned Jesus. Did He abandon Him the moment the stakes were driven in His hands and feet or did He abandon Him later. The Scripture does not state specifically "when" Jesus was "made sin" for us. While one might propose He was made sin the entire time on the Cross, if one compares the seven sayings of Jesus on the Cross Mark 15:34 does not appear to be the first statement, but may have been the fourth statement. Was it at this time that Jesus was made sin for us? Possibly but one cannot be dogmatic. All we can say for sure is that the Father had left Him because "have forsaken" in context describes an act that takes place before He made the declaration. Did this act of forsaking take place at the beginning of the crucifixion? One consideration is that the Father abandoned Jesus before the ninth hour because Mk 15:33-34a says "33 When the sixth hour came, darkness fell over the whole land until the ninth hour. 34 At the ninth hour Jesus cried out with a loud voice..." Did the Father abandon Him at the sixth hour? Or did He abandon Him at the ninth hour? One cannot state dogmatically but clearly Jesus' statement in answers the WHEN QUESTION one would ask in performing an inductive Bible Study. The fact that Jesus did not cry out ""ELOI, ELOI, LAMA SABACHTHANI?" at the sixth hour but at the ninth hour (Matthew says "about the ninth hour" - Mt 27:46) Note the NET and NLT versions "paraphrase" (or interpret) the "ninth hour" as "three o'clock." There is evidence that it was at this hour that the Passover lambs were actually sacrificed in the Temple. It was at that moment that they "typically" shed blood and made atonement. That could suggest that it was at the ninth hour that Jesus the Lamb of God was made sin on our behalf and it was at that time that the Father forsook Him or abandoned Him. It is difficult to be dogmatic on this point. FORSAKEN is ACTIVE VOICE - This means God the Father made the decision of His perfect will that He would undertake this action - forsake, abandon, desert, leave His Son helpless, knowing Jesus had to die for death was the penalty for sin (Ro 6:23). FORSAKEN is INDICATIVE MOOD - This is the mood of reality and this indicates (pun intended) that the Father actually did forsake the Son. How does one interpret the Father forsaking the Son? He has to take off his shoes and kneel down because we are on holy ground. Human intellect and reasoning cannot grasp the height and depth and length and breadth of this abandonment. God is Triune, infinite, and One (Dt 6:5), so how could the Father forsake the Son in this moment when the Son was made sin for the world? We cannot answer. We dare not answer. We may be told in eternity future, but we may never fully grasp the spiritual interaction that took place that day on Calvary between the sixth and the ninth hour. Deut 29:29 says “The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law." This mystery of the Father forsaking the Son may be one of the "secret things" that "belong to the LORD our God." In the meantime, we express thanksgiving, praise and worship for such a profound divine love from our Father that would prompt Him to forsake His only begotten Son and to do it because "God so loved the world." (Jn 3:16). In sum, forsaken in Mk 15:34 is a description of God's great love for us and should motivate in us a great love for Him or as John says "We love because He first loved us" (1Jn 4:19) C H SPURGEON adds this thought - "this cry came out of that darkness. Expect not to see through its every word, as though it came from on high as a beam from the unclouded Sun of Righteousness. There is light in it, bright, flashing light; but there is a center of impenetrable gloom, where the soul is ready to faint because of the terrible darkness.".... I do not think that the records of time, or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitterness, are outdone. Here you may look as into a vast abyss; and though you strain your eyes, and gaze till sight fails you, yet you perceive no bottom; it is measureless, unfathomable, inconceivable. This anguish of the Saviour on your behalf and mine is no more to be measured and weighed than the sin which needed it, or the love which endureth it. We will adore where we cannot comprehend....You shall measure the height of His love, if it be ever measured, by the depth of His grief, if that can ever be known. See with what a price He hath redeemed us from the curse of the law! As you see this, say to yourselves: What manner of people ought we to be! What measure of love ought we to return to One who bore the utmost penalty, that we might be delivered from the wrath to come? I do not profess that I can dive into this deep: I will only venture to the edge of the precipice, and bid you look down, and pray the Spirit of God to concentrate your mind upon this lamentation of our dying Lord, as it rises up through the thick darkness—"My God, my God, why hast thou forsaken me?".... All the tortures of His body He endured in silence; but when it came to being forsaken of God, then His great heart burst out into its "Lama sabachthani?" His one moan is concerning His God. It is not, "Why has Peter forsaken Me? Why has Judas betrayed Me?" These were sharp griefs, but this is the sharpest. This stroke has cut Him to the quick; "My God, my God, why hast Thou forsaken me?" It was no phantom of the gloom; it was a real absence which He mourned. C H SPURGEON adds this thought - "this cry came out of that darkness. Expect not to see through its every word, as though it came from on high as a beam from the unclouded Sun of Righteousness. There is light in it, bright, flashing light; but there is a center of impenetrable gloom, where the soul is ready to faint because of the terrible darkness.".... I do not think that the records of time, or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitterness, are outdone. Here you may look as into a vast abyss; and though you strain your eyes, and gaze till sight fails you, yet you perceive no bottom; it is measureless, unfathomable, inconceivable. This anguish of the Saviour on your behalf and mine is no more to be measured and weighed than the sin which needed it, or the love which endureth it. We will adore where we cannot comprehend....You shall measure the height of His love, if it be ever measured, by the depth of His grief, if that can ever be known. See with what a price He hath redeemed us from the curse of the law! As you see this, say to yourselves: What manner of people ought we to be! What measure of love ought we to return to One who bore the utmost penalty, that we might be delivered from the wrath to come? I do not profess that I can dive into this deep: I will only venture to the edge of the precipice, and bid you look down, and pray the Spirit of God to concentrate your mind upon this lamentation of our dying Lord, as it rises up through the thick darkness—"My God, my God, why hast thou forsaken me?".... All the tortures of His body He endured in silence; but when it came to being forsaken of God, then His great heart burst out into its "Lama sabachthani?" His one moan is concerning His God. It is not, "Why has Peter forsaken Me? Why has Judas betrayed Me?" These were sharp griefs, but this is the sharpest. This stroke has cut Him to the quick; "My God, my God, why hast Thou forsaken me?" It was no phantom of the gloom; it was a real absence which He mourned. The Trial and Death of Jesus Christ: Chapter 17 - The Fourth Word from the Cross By James Stalker [1]The Seven Words from the Cross may be divided into two groups. In the first three--namely, the prayer for His crucifiers, the word to the penitent thief, and the directions about His mother--our Lord was dealing with the interests of others; in the last four, to which we now pass, He was absorbed in His own concerns. This division is natural. Many a dying man, after arranging his affairs and saying his farewells, turns his face to the wall, to encounter death and be alone with God. It was highly characteristic of Jesus, however, before turning to His own things, first to mind the things of others. Between these two groups of sayings there seems to have elapsed a long interval. From the sixth hour to the ninth Jesus was silent. And during this interval there was darkness over all the land. Of what precise nature this atmospheric effect may have been it is impossible at this distance to say. But the Evangelists, three of whom mention it, evidently consider it to have indicated in some sense the sympathy of nature with her Lord. It was as if the sun refused to look on such a deed of shame. It may be supposed that by this weird phenomenon the noises round the cross were in some degree hushed. At length the silence was broken by Christ Himself, who, in a loud voice, gave utterance to the Fourth Word from the cross. This was a word of astonishment and agony, yet also of victory. I. Of what nature had been the meditations of our Lord during the three hours of silence? Had He been in an ecstasy of communion with His heavenly Father? Not infrequently has this been vouchsafed to dying saints. And it has sometimes enabled them completely to overcome physical suffering. Martyrs have occasionally been so exalted at the last as to be able even to sing in the flames. It is with awe and astonishment we learn that the very opposite of this was the state of mind of Jesus. The word with which He burst out of the trance of silence may be taken as the index of what was going on in His mind during the preceding hours; and it is a cry out of the lowest depths of despair. Indeed, it is the most appalling sound that ever pierced the atmosphere of this earth. Familiar as it is to us, it cannot be heard by a sensitive ear even at this day without causing a cold shudder of terror. In the entire Bible there is no other sentence so difficult to explain. The first thought of a preacher, on coming to it, is to find some excuse for passing it by; and, after doing his utmost to expound it, he must still confess that it is quite beyond him. Yet there is a great reward in grappling with such difficult passages; for never does the truth impress us so profoundly as when we are made to feel that all the length which we are able to go is only into the shallows of the shore, while beyond our reach lies the great ocean. Even in Christ's own mind the uppermost thought, when He uttered this cry, was one of astonishment. In Gethsemane, we are told, "He was sore amazed." And this is obviously the tone of this utterance also. We almost detect an accentuation of the "Thou" like that in the word with which the murdered Caesar fell. All His life Jesus had been accustomed to find Himself forsaken. The members of His own household early rejected Him. So did His fellow-townsmen in Nazareth. Ultimately the nation at large followed the same course. The multitudes that at one time followed Him wherever He went and hung upon His lips eventually took offence and went away. At last, in the crisis of His fate, one of His nearest followers betrayed Him and the rest forsook Him and fled. But in these disappointments, though He felt them keenly, He had always had one resource: He was always able, when rejected of men, to turn away from them and cast Himself with confidence on the breast of God. Disappointed of human love, He drank the more deeply of the love divine. He always knew that what He was doing or suffering was in accord with the will of God; His feelings kept constant time with the Divine heart; God's thoughts were His thoughts; He could clearly discern the divine intention leading through all the contradictions of His career to a sublime result. Therefore He could calmly say, even at the Last Supper, with reference to the impending desertion of the Twelve, "Behold, the hour cometh, yea, is now come, that 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." Now, however, the hour had come; and was this expectation fulfilled? They were scattered, as He had predicted, and He was left alone; but was He not alone? was the Father still with Him? His own words supply the answer: "My God, My God, why hast Thou forsaken Me?" Walter Kaiser - Why Have You Forsaken Me? - Hard Sayings of the Bible page 415 This is the hardest of all the hard sayings. It is the last articulate utterance of the crucified Jesus reported by Mark and Matthew; soon afterward, they say, with a loud cry (the content of which is not specified) he breathed his last. P. W. Schmiedel adduced this utterance as one of the few “absolutely credible” texts which might be used as “foundation pillars for a truly scientific life of Jesus,” on the ground that it could not be a product of the worship of Jesus in the church. No one would have invented it; it was an uncompromising datum of tradition which an Evangelist had to either reproduce as it stood or else pass over without mention. It would be wise not to make the utterance a basis for reconstructing the inner feelings which Jesus experienced on the cross. The question “Why?” was asked, but remained unanswered. There are some theologians and psychologists, nevertheless, who have undertaken to supply the answer which the record does not give. Their example is not to be followed. This at least must be said: if it is a hard saying for the reader of the Gospels, it was hardest of all for our Lord himself. The assurances on which men and women of God in Old Testament times rested in faith were not for him. “Many are the afflictions of the righteous, but the Lord delivers him out of them all,” said a psalmist (Ps 34:19 RSV), but for Jesus no deliverance appeared. It seems certain that the words are quoted from the beginning of Psalm 22. Arguments to the contrary are not convincing. The words are not quoted from the Hebrew text, but from an Aramaic paraphrase. (For the Aramaic form Eloi, “my God,” in Mark, the Hebrew form Eli appears in Matthew. Any attempt to determine the precise pronunciation would have to reckon with the fact that some bystanders thought that Jesus was calling for Elijah to come and help him.) Psalm 22, while it begins with a cry of utter desolation, is really an expression of faith and thanksgiving; the help from God, so long awaited and even despaired of, comes at last. So it has sometimes been thought that, while Jesus is recorded as uttering only the opening cry of desolation, in fact he recited the whole psalm (although inaudibly) as an expression of faith. This cannot be proved, but there is one New Testament writer who seems to have thought so—the author of the letter to the Hebrews. This writer more than once quotes other passages from Psalm 22 apart from the opening cry and ascribes them to Jesus. In particular, he says that Jesus “offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him” (Heb 5:7–9). In these words the writer to the Hebrews expounds, in terms of sufferings which Jesus endured, the acknowledgment of Psalm 22:24: God “has not despised or disdained the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help.” But when he says that Jesus’ prayer “to the one who could save him from death” was answered, he does not mean that Jesus was delivered from dying; he means that, having died, he was “brought back from the dead” to live henceforth by “the power of an indestructible life” (Heb 13:20; 7:16). The same writer presents Jesus in his death as being a willing and acceptable sacrifice to God. That martyrs in Israel should offer their lives to expiate the sins of others was not unprecedented. Instead of having his heart filled with bitter resentment against those who were treating him so abominably, Jesus in dying offered his life to God as an atonement for their sins, and for the sins of the world. Had he not said on one occasion that “the Son of Man [came] … to give his life as a ransom for many” (Mk 10:45)? But now he did so the more effectively by entering really into the desolation of that God-forsakenness which is the lot of sinners—by being “made … to be sin for us,” as Paul puts it (2 Cor 5:21). “In His death everything was made His that sin had made ours—everything in sin except its sinfulness.” Jesus “learned obedience from what he suffered,” as the writer to the Hebrews says, in the sense that by his suffering he learned the cost of his wholehearted obedience to his Father. His acceptance of the cross crowned his obedience, and he was never more pleasing to the Father than in this act of total devotion; yet that does not diminish the reality of his experience of being God-forsaken. But this reality has made him the more effective as the deliverer and supporter of his people. He is no visitant from another world, avoiding too much involvement with this world of ours; he has totally involved himself in the human lot. There is no depth of dereliction known to human beings which he has not plumbed; by this means he has been “made perfect”—that is to say, completely qualified to be his people’s sympathizing helper in their most extreme need. If they feel like crying to God, “Why hast thou forsaken me?” they can reflect that that is what he cried. When they call out of the depths to God, he who called out of the depths on Good Friday knows what it feels like. But there is this difference: he is with them now to strengthen them—no one was there to strengthen him. (Hard Sayings of the Bible page 415) Octavius Winslow - devotional Consider Jesus– as Forsaken by God "My God, my God, why have You forsaken me?" –Matt. 27:46 My soul! was it not enough that your Lord should be forsaken of man in His sorrow? Was it essential to the accomplishment of your salvation, and to your support and comfort in seasons of soul desertion and darkness, that He should likewise be forsaken of God? Yes! itmust be so. The history of the universe never presented such an abandonment--a being so holy, and yet so entirely and so severely forsaken of God and man--as that which Jesus was now experiencing upon the accursed tree. With what a depth of emphasis that word must have sounded from His pale lips, quivering with agony--"'My God, my God, why have YOU FORSAKEN me?' You, my Father--You whose glory I am vindicating, whose government I am honoring, whose Name I am glorifying, whose Church I am redeeming--why, my God, my God, have YOU forsaken me? I can endure to be abandoned by man, but to be forsaken by YOU, my Father, in the hour of my deepest sorrow, at the moment of my keenest suffering, is the bitterest ingredient in my cup of bitter, the darkest hue in my cloud of darkness." Let us devoutly consider Jesus as passing through this eclipse of His soul, and receive the holy instruction and comfort the spectacle was designed to convey. Of WHOM was Jesus forsaken? His Father. And when, O my soul! you walk in a sense of divine desertion, who is it that says to you, "For a small moment have I forsaken you, but with great mercies will I gather you?" –it is your Father in heaven. It is a Father'smomentary withdrawment; and although this thought adds keenness to the discipline and intensity to the cloud, is there no consolation in knowing that the hiding is paternal--a Father secreting Himself from His child--and but for a moment? Thus, though He hides Himself, He is a Father still. But, what was a cloud of thick, all-enshrouding darkness to Jesus is salvation's light to us. Even as His sorrow is our joy, His wounds our healing, His death our life--so His abandonment on the cross, as a foreign divine expresses it, is "our bridge to heaven; an unfathomable abyss for all our sins, cares, and anxieties; the charter of our citizenship, the key whereby we may open the secret chamber of communion with God." Thus, if you are, O my soul! walking in darkness and have no light, let the thought be as a ray playing on the brow of your cloud, that, it is not the darkness of hell and condemnation, but the darkness only through which all the 'children of light' more or less travel--the darkness with which the Sun of Righteousness Himself was enshrouded--and which, when it is past, will make the sunshine of God's love and the Savior's presence all the sweeter, dearer, brighter. And how did Jesus deport Himself in this season of Divine forsaking? What supported and comforted Him during this total and dreadful eclipse through which His sinless soul passed?He trusted in God. His faith could still exclaim, "MY God, MY God." So lean upon your covenant God, O you children of light walking in darkness. As the veiling clouds, though they hide, cannot extinguish the sun, neither can your gloomy seasons of Divine desertion extinguish one beam of the Savior's love to you. If all is dark--a hidden God, an absent Savior, a frowning providence--now is the time to have faith in God. "Who is among you that walks in darkness, and has no light? let him trust in the name of the lord, and stay upon his God." Stay yourself upon His covenant faithfulness and unchanging love, and believe that Jesus intercedes for you in heaven, and that soon you shall reach that blissful world where your sun shall no more go down, nor your moon withdraw itself. "Through waves, and clouds, and storms, He gently clears your way: O Wait His time--your darkest night Shall end in brightest day." From Pastor Ray Pritchard When God looked down and saw his Son bearing the sin of the world, he didn’t see his Son, he saw instead the sin that he was bearing. In that awful moment, the Father turned away. Not in anger at his Son. No, he loved his Son as much at that moment as he ever had. He turned away in anger over all the sin of the world that sent his Son to the cross. He turned away in sorrow and deepest pain when he saw what sin had done. He turned away in complete revulsion at the ugliness of sin. When he did that, Jesus was alone. Completely forsaken. God-forsaken. Abandoned. Deserted. Disowned. We may not understand that. Indeed, it is certain that we do not. But that is what these words mean. Thus did the Son of God make complete identification with sinners. Jesus became a curse for us. He died in our place. All our sins were laid on him. It was for that reason—and only for that reason—that God the Father forsook his beloved Son. When Charles
Marcos 15
MacArthur has a different interpretation writing that "It was not that they misunderstood what Jesus said, since Psalm 22:1 was a well-known portion of Scripture. Rather, they were responding to His anguished cry with more mockery. Malachi 4:5–6 predicted that Elijah, or a prophet like him, would come as the forerunner to the Messiah (cf. Matt. 11:13–14). By accusing Jesus of calling for Elijah, the derisive bystanders were scornfully taunting Him, asserting that if He really were the Messiah, perhaps Elijah would appear to rescue Him." Henry
Marcos 15
MacArthur explains - "Earthquakes, like darkness, are often associated in Scripture with the presence of God (cf. Ex. 19:18; 1 Kings 19:11–12; Pss. 18:7; 68:8; Isa. 29:6; Nah. 1:5; Zech. 14:5; Rev. 16:18). The power to raise the dead, similarly, belongs only to Him (cf. John 5:21; Acts 2:24; 3:15; 5:30; Rom. 8:11; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1). Both of these miraculous signs prefigured the resurrection of Jesus (which was likewise accompanied by a severe earthquake, Matt. 28:2) and demonstrated the truth that life after death is only possible because of Christ’s victory over sin at the cross (cf. 1 Cor. 15:26; 2 Tim. 1:10; Heb. 2:14)." So, the presence of God the Father at Golgotha was powerfully displayed through four remarkable miracles: an ominous darkness that covered the land, the veil of the temple being torn in two, an earthquake powerful enough to split rocks, and the resurrection of many Old Testament saints. At Mt. Sinai, God’s presence was similarly accompanied by stormy darkness and a great earthquake (cf. Ex. 19:18). But unlike Sinai, where the law and its penalties were given, at Calvary the law and its penalties were forgiven by the divine lawgiver Himself, for all who believe in the person and work of His Son (cf. Rom. 8:3–4). The writer of Hebrews clearly associates the tearing of the veil with the "tearing" of Jesus' flesh, calling it "a new and living way which He inaugurated for us through the veil, that is, His flesh." (Hebrews 10:20+) Gilbrant has an interesting thought on the torn veil - Undoubtedly the priests who served in the Holy Place saw the torn veil as they entered the temple that day and on following days. The Gospels say no more about the veil. Is it possible they kept the torn veil a secret from the people? For it to be known would tend to undermine the Levitical system from which they derived their status and their income—an interesting possibility. (Complete Biblical Library) And as far as I am aware Josephus makes not notation of the torn veil, something he surely would have recorded had it been public knowledge! So once again it seems that the religious leaders keep the truth about God from the people instead of revealing it to the people! MacArthur - Jesus’ death, as the perfect sacrifice for sin, marked the end of the Old Testament sacrificial system and all of the trappings that went with it (Heb. 10:4–10; cf. Rom. 14:1–6; Col. 2:16–17). God signaled that termination with a dramatic sign: the veil of the temple, the massive woven curtain that permanently separated the Holy of Holies from the outer sanctuary (cf. Ex. 26:31–33; 40:20–21; Lev. 16:2; Heb. 9:3), was miraculously torn in two from top to bottom. The curtain that blocked the Holy of Holies served as a continual reminder of the sinner’s separation from God’s holy presence. No animal sacrifice ever tore that curtain open. But on that Friday afternoon, at the very time the priests in the temple were sacrificing lambs for Passover, God demonstrated that the work of atonement symbolized by animal deaths had been finished by the sacrifice of the Lamb of God. The barrier to God had been permanently removed. Access to God’s presence was now open through the completed work of Christ (cf. Heb. 4:16). At that moment, the old covenant passed away, and the new covenant was ratified. Although the temple edifice would survive another forty years (being destroyed in A.D. 70, cf. Mark 13:2), Christ’s death immediately rendered its sacrifices, rituals, ceremonies, and worship practices obsolete (cf. John 4:21–24; Heb. 9:11–14; 10:19). (See Mark Commentary) Akin - The significance of the tearing of the curtain, probably the one that separates the Holy Place from the Holy of Holies, is highly theological and rich in symbolism. Pastor Sam Storms notes at least 3: “What was the symbolic significance of this rending of the veil? Surely three things: (1) It points to the complete, perfect, and altogether sufficient sacrifice for sins that Jesus has offered in himself on the cross. The sin that had created a barrier both spiritually and naturally between God and man has been atoned for. (2) It also points 15 to the end of the Mosaic Covenant and its laws, which have been fulfilled in Christ. The “old order” has passed away! (3) It points to the fact that God in all his glory is now freely and fully accessible to all men and women who come to him by faith in Jesus Christ. For centuries before the coming of Christ, God had confined the revelation of his glory and majesty to the Holy of Holies. Now he bursts forth to dwell no longer behind a veil in a house built with wood and stone and precious jewels, but to dwell in the hearts of his people. See Hebrews 10:19-22.” (Mark 15:21-47 The Murder of the Great King) THE VAIL Exodus 26:30–32; Mark 15:38; Hebrews 10:19, 20 - James Smith - Handfuls of Purpose I. The Name. The name “vail” suggests something which conceals, a something hidden behind which cannot yet be seen. The vail on the face of Moses screened the glory gleaming within. The vail of unbelief in the heart hides from the soul the glory of the grace of God, as seen in the face of Jesus. The vail of the Tabernacle hid—or came between—the priest and the glory of the divine presence, which rested on the mercy-seat in the holy of holies. It is a type of the body of the Lord Jesus Christ. He took upon Him “the likeness of sinful flesh” (Rom. 8:3). This flesh, like a vail, concealed the glory of His divine character. His transfiguration on the mount was an incidental outburst of the hidden glory which dwelt within. The divine majesty was always there, but the weak body of flesh vailed it. Our own bodies are but vails which hide from us the face of our loving and glorified Lord. Death is but the rending of the vail, the opening of the way for our access into His immediate presence. “Absent from the body, present with the Lord” (2 Cor. 5:8). Just now—how sweet the thought—only a vail between. II. The Character. 1. It was made of “FINE TWINED LINEN.” May we not see here the moral purity of Jesus Christ as a Man. His character was as “fine linen,” pure and spotless. Satan came but found nothing in Him. The garment of His thoughts and life was without spot. This linen was to be “fine twined.” Who can look at the texture of Christ’s life and character without exclaiming how wonderful! The divine and human natures were indeed finely twined. So beautiful were they wrought together, so closely were they united, that in looking on one can only say, “Behold the Man” (John 19:5). 2. It was to be of “CUNNING WORK.” Now we must look deeper down than the visible texture of the life of Jesus. We come to His birth, the mystery of the incarnation. This is in truth “cunning work,” because it is the work of the Holy Ghost. “The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God” (1 Tim. 3:16). Cunning work! “Great is the mystery of godliness, God manifest in the flesh!” (1 Tim. 3:16). Who but Christ Himself could ever have suggested such a type. 3. It was “BLUE, PURPLE, AND SCARLET.” The same colours appear in the gate and the door, because it is the same Divine Man all the way. The “blue” speaks of Him who came from Heaven. The scarlet of Him who was born of a woman. The purple, formed by mingling blue and scarlet, speak of Him as God and Man in one Person, the Mediator, the Royal Priest, Emmanuel. Can we join with Mary in saying, “My soul doth magnify the Lord, and my spirit hath rejoiced in GOD my SAVIOUR” (Luke 1:46). III. The Position. This holy vail hung right in front of the ark of the mercy-seat. It was the only wall of separation between the holy place and the holy of holies. It was only through the vail that the priest could enter into the HOLY PRESENCE. It is only through Christ that we can have access unto God, “I am the Way” (John 14:6). This vail could only be parted once a year, as the priest entered in not without blood. But notice that before he could enter in the vail had to be removed. This must have been a deeply solemn act on the part of the priest. In putting aside the vail he had at once to do with Jehovah Himself. How significant! Let us approach the truth with profound reverence. Christ must be removed. The holy One must needs be set aside ere man through atoning blood can enter into fellowship with God. When those sin-blinded priests and rulers cried, “Away with Him! Away with Him!” (John 19:15), they were ruthlessly tearing the holy vail aside, and exposing themselves to the wrath of the God of Israel (Acts 2:23). Yet the purpose of God was being fulfilled. IV. The Rending. As soon as Jesus gave up the ghost “the vail of the Temple was rent in twain, from the top to the bottom” (Matt. 27:51). The vail of the Temple is supposed to be the same vail that was used in the Tabernacle. The death of Christ on the Cross and the rending of the vail on the pillars are closely linked together, because they signify the same thing, that we may have liberty to enter into the holiest “by a new and living way which He hath consecrated for us through the vail, that is to say, His flesh” (Heb. 10:19, 20). It was— 1. DIVINELY RENT. It was rent from the top. Rent from above, rent by God. Had it been the work of man it would have been torn from the bottom There is a deep meaning in all this It was true that “with wicked hands” they crucified and slew Him. Yet He could say, “No man taketh My life from Me.” Here is the point. “It pleased the LORD to bruise Him, HE hath put Him to grief” (Isa. 53:10). “My God, my God, why hast THOU forsaken me?” (Psa. 22:1). He made our sins to meet on Him. The vail was rent from the top, the hands of God were stretched forth, they took hold of it and opened it up, indicating that the death of His beloved Son has met every righteous claim, and that now He sets before us an open door into the presence of His mercy-seat. 2. RENT IN THE MIDST. Not down the side. It was no side entrance Christ made for us by His atoning death. The ark, with its mercy-seat and shekinah glory, stood in the centre of the holy of holies and close to the vail. The vail, being rent in the midst, was rent right in front of the mercy-seat. Faith in Christ brings the sinner into immediate touch with a merciful God (Rom. 3:25). 3. RENT COMPLETELY. From the top to the bottom. Not a thread was left in the way. Grace began it and grace completed it. “It is FINISHED!” He hath indeed perfected that which concerneth us. Every difficulty in God’s way of saving men is now removed, and removed by Himself. The LAMB OF GOD has taken away the sin of the world (John 1:29). God rises up and rends asunder the separation vail, that He might offer His mercy to all who approach Him in the Name and through the blood of Jesus Christ His Son. “God is in Christ reconciling the world unto Himself, not imputing their trespasses” (2 Cor. 5:19). “I flee to Thee to hide me” (Psa. 143:9). There is salvation in “none other Name” (Acts 4:12). Now that the vail is rent all human priestly pretensions are worthless. “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). Rick Renner - The Day the Veil Was Rent And the Earth Shook Matthew 27:50, 51 Matthew, Mark, and Luke all record that on the day Jesus was crucified, the sky turned eerily dark at the sixth hour of the day Matthew 27:45 says, "Now from the sixth hour there was darkness over all the land unto the ninth hour." Notice the choice of words Matthew uses to describe this event. First, he says that "there was darkness." The words "there was" are from the Greek word ginomai, which describes an event that slowly crept up on them before they knew what was happening. Suddenly and unexpectedly, the clouds started rolling over the land, becoming darker and darker until finally an ominous, dark gloom filled the entire sky and loomed over the landscape. The word "dark" is the Greek word skotos, used all over the New Testament to depict something very dark. Verse 45 says that this sudden and unexplainable darkness covered all the "land." The word "land" is the word ges, the Greek word for the earth, and it refers to the entire earth, not just a small geographical region. The Greek word ges emphatically tells us that the whole world literally became simultaneously darkened. The historians Phlegon, Thaddus, and Julius Africanus all referred to the darkness that covered the earth at the time of Jesus' crucifixion. Critics of the Bible have attempted to explain away this supernatural darkness by alleging that it was due to an eclipse of the sun. This is impossible, however, for the Passover occurred at the time of a full moon. The Bible informs us that the darkening of the sky started at the sixth hour (see Matthew 27:45; Mark 15:33; Luke 23:45). This is significant, for the sixth hour (noontime) was the very moment that the high priest Caiaphas, arrayed in his full priestly garments, began the procession in which he would enter the temple to slaughter a pure, spotless Passover lamb. This darkness that covered the land lasted until the ninth hour—the exact moment the high priest would be making his entrance into the Holy of Holies to offer the blood of the Passover lamb to cover the sins of the nation. It was at this moment that Jesus cried out, "It is finished!" (John 19:30). As He heaved upward to breathe for the last time, Jesus gathered enough air to speak forth a victory shout! His assignment was complete! After proclaiming those words with His last ounce of strength, Matthew 27:50 tells us that He "... yielded up the ghost." What Matthew tells us next is simply amazing. He writes, "And, behold, the veil of the temple was rent in twain from the top to the bottom...." The word "behold" is the Greek word idou. This is a very difficult word to translate, for it carries such intense feeling and emotion. The King James Version most often translates this word as behold. But in our contemporary world, it might be better rendered, Wow! This word idou carries the idea of shock, amazement, and wonder. It's almost as if Matthew says, "Wow! Can you believe it? The veil of the temple itself rent in twain from top to bottom!" Matthew wrote about this event many years after the fact, yet he was still so dumbfounded by what happened that day that he exclaimed in effect, "Wow! Look what happened next!" There were two veils inside the temple—one at the entrance to the Holy Place and a second at the entrance to the Holy of Holies. Only the high priest was allowed to pass through the second veil once a year. That second veil was sixty feet high, thirty feet wide, and an entire handbreadth in thickness! One early Jewish writing states that the veil was so heavy, it took three hundred priests to move or manipulate it. It would have been impossible humanly speaking to tear such a veil. At the exact moment Jesus was breathing His last breath on the Cross at Golgotha, Caiaphas the high priest was standing at his station in the inner court of the temple, preparing to offer the blood of a spotless Passover lamb. At the very instant Caiaphas stepped up to kill the Passover sacrifice, Jesus exclaimed, "It is finished!" At that same instant, miles away from Golgotha inside the temple at Jerusalem, an inexplicable, mystifying supernatural event occurred. The massive, fortified veil that stood before the Holy of Holies was suddenly split in half from the top all the way to the bottom! The sound of that veil splitting must have been deafening as it ripped and tore, starting from the top and going all the way down to the floor. It was as if invisible, divine hands had reached out to grab it, rip it to shreds, and discard it. Imagine how shocked Caiaphas must have been when he heard the ripping sounds above his head and then watched as the veil was torn in half, leaving two sides of the once-massive curtain lying collapsed to his right and his left. Just think what must have gone through this evil high priest's mind when he saw that the way to the Holy of Holies was opened—and that God's Presence was no longer there! You see, when Jesus was lifted up on that Cross, that Cross became the eternal mercy seat on which the blood of the final sacrifice was sprinkled. Once that sacrifice was made, it was no longer necessary for a high priest to continually make sacrifices year after year, for Jesus' blood had now settled the issue forever! For this cause, God Himself ripped the veil of the temple in half, declaring that the way to the Holy of Holies was now available to everyone who came to Him through the blood of Jesus! This is why the apostle Paul wrote that Jesus "... hath broken down the middle wall of partition between us" (Ephesians 2:14). Jesus' death was such a dramatic event that even the earth reacted to it. Matthew 27:51 says, "... the earth did quake, and the rocks rent." The word "earth" is the word ges, the same word seen in verse 45 (see above) that describes the whole earth. The word "quake" is the Greek word seiso, which means to shake, to agitate, or to create a commotion. It is where we get the word for a seismograph, the apparatus that registers the intensity of an earthquake. It is interesting to note that Origen, the early Christian leader, recorded that there were "great earthquakes" at the time of Jesus' crucifixion. I find it so amazing that although Israel rejected Jesus and the Roman authorities crucified Him, creation always recognized Him! During His life on this earth, the waves obeyed Him; water turned to wine at His command; fishes and bread multiplied at His touch; the atoms in water solidified so He could walk across it; and the wind ceased when He spoke to it. So it should come as no surprise that Jesus' death was a traumatic event for creation. The earth shook, trembled, and shuddered at the death of its Creator, for it instantly felt its loss. The earth shuddered so violently when Jesus died that even "... the rocks rent...." The word "rocks" is petra, referring to large rocks. The other word that could have been used for "rocks" is the word lithos, which meant small stones. But Matthew tells us that huge, large rocks were "rent" by the shaking of the earth. The word "rent" is schidzo, meaning to rend, to tear, to violently tear asunder, or to terribly fracture. This was a serious earthquake! It makes me realize all over again the incredible significance of the death of Jesus Christ! When Jesus' blood was accepted at the Cross as final payment for man's sin, the need to habitually offer sacrifices year after year was eliminated. The Holy of Holies, a place limited only to the high priest once a year, has now become open and accessible to all of us! As "believer-priests," each of us can now enjoy the Presence of God every day. This is why Hebrews 10:19, 22 says, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus.... Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience...." Since the way to the Holy of Holies has been thrown wide open to us, we need to take a few minutes each day to enter into the Presence of God to worship Him and to make our requests known. Because of what Jesus did, we can now "... come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). Since this is God's promise to us, let's drop everything we're doing and come boldly before that throne of grace for a few minutes today! Rod Mattoon - CHRIST AND THE VEIL OF THE TABERNACLE A. Its Identification There were two sets of pillars with veils or curtains in the Tabernacle. The entrance into the Holy Place contained five pillars made of shittim wood overlaid with gold, picturing the humanity (wood) and deity (gold) of Jesus Christ. They called this veil the door of the Tabernacle. Five is the number of grace in the Bible. We enjoy the bread of God (fellowship), the light of God (guidance), and intercession with the Lord because of God's saving grace. Inside the Tabernacle there was a second set of pillars, four in number that were set upon sockets of silver. Each pillar had a hook for the veil to rest upon. This veil was made of blue, purple, scarlet, and fined twined linen of cunning work. The Jewish Mishnaoth records the veil of the Temple as 73 feet by 52 feet. It was a handbreadth in thickness (3.65 inches). Two curtains were made each year. The Temple had an inner and outer curtain with a cubit space corridor (18inches). They would enter at the south end of the corridor and enter the Holy of Holies at the north side. This curtain was woven very securely. It was so strong that two teams of oxen going in opposite directions could not pull it apart. When it was rent in two during the crucifixion of Christ, it could not be repaired for no thread could hold it. The colors of the veil were blue, purple, and red. They spoke of the Lord Jesus Christ in His incarnation. • Blue= Speaks of Heaven, the place of origin. He is the Son of God. • Scarlet= Speaks of His passion and His role as Son of Man. Jesus was the last Adam. Adam means "red." The first Adam was the Great Subtracter. Man became lost. The Last Adam (Jesus) was the Great Adder. Men could be saved and have hope. Christ adds to Heaven's inhabitants. • Purple= It is formed from blue and red and speaks of Christ's position and power. With the color purple, you can't tell where the blue ends and the red begins. In Christ, Deity is perfectly blended with humanity. So perfect was the blend that you cannot tell where one ends and the other starts. He was the God man. Purple is the color of power for it is the color of kings. Jesus is the King of kings. B. Its Indication This word "veil" means to "separate." Its function was to hide the Holy Place from public view and it separated the priests from the Holy of Holies where the Ark of God rested. The Ark was the symbol of God's presence. Once a year, only the High Priest could come into the presence of God. By barring the way to God's presence, the veil revealed God's holiness. God would not tolerate sin in His presence and would not reveal Himself until the sin question was settled. The Lord Jesus Christ settled this matter on the Cross of Calvary. Ephesians 2:13— But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. C. Its Interpretation The separation between God and man because of sin has been spanned in the Lord Jesus Christ. As a result... 1. There is no longer any discrimination between Gentile and Jew (Ephesians 2:11 -15). 2. Both Gentile and Jew are saved through the finished work of Christ on the Cross (Ephesians 2:16,17). 3. Through Him we have access to God. For through him we both have access by one Spirit unto the Father. (Ephesians 2:18) 4. Through Christ, God no longer dwells in the Holy of Holies between the cherubims, but in the bodies of Christians. In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22) 5. When Jesus Christ died on the Cross, He permanently removed forever the barrier between God and all who will by faith believe in Him. Ephesians 2:14— For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Hebrews 10:19-23... Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, [20] By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh: [21] And having an high priest over the house of God; [22] Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. [23] Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) The veil spoke of the incarnate Christ. Jesus was the veil. He said, "I am the door!" Through Christ we enter into God's presence. He is the new and living way. The veil separated even good men from God. It shut out the priests from the Holy of Holies. Good men even today cannot go to Heaven unless they go through Christ. In Matthew we find the veil being rent in two. Matthew 27:46-51... And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? [47] Some of them that stood there, when they heard that, said, This man calleth for Elias. [48] And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. [49] The rest said, Let be, let us see whether Elias will come to save him. [50] Jesus, when he had cried again with a loud voice, yielded up the ghost. [51] And, behold, the veil of the temple was rent in twain from the top to the bottom: and the earth did quake, and the rocks rent: It was torn from top to bottom. God did the tearing. It was a miracle. The veil was removed because Jesus completed the paying of the price for sin. Jesus Christ gives us access into the presence of God. At the very moment of His death, the veil was torn and the way was open to God. Ephesians 2:6... And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: We have access now for we are seated in Heavenly places. Hebrews 4:14-16.... Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. [15] For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. [16] Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Ray Pritchard - THE TORN CURTAIN Sometimes the best sermons have no words. Years ago I had several small books in my library filled with “object lessons” for children. The lessons used common household objects like buttons, balloons and spoons to teach basic biblical truth. Many churches today have a section of the worship service called “children’s church,” in which an adult will call the children forward and give them an object lesson based on the sermon the pastor is about to preach. The church we attend often does that. It’s always fun to watch the congregation because the adults seem to like that part of the service as much as the children do. It’s not hard to understand why. We all love a story or an apt illustration. Well-chosen object lessons are a great way to teach spiritual truth. At the moment Jesus died on the cross, God gave us one of the most dramatic object lessons in the Bible when the curtain in the temple (sometimes called the veil) was torn from top to bottom. Well-chosen object lessons are a great way to teach spiritual truth. No one dreamed such a thing could happen. No thoughtful Jewish person could miss the impact of that unprecedented event. Matthew mentions it. Mark mentions it. Luke mentions it. What does it mean? Let’s consider three answers to that question. (When James Stewart preached on this topic, he offered a simple online, which I have adapted for this message.) A Barrier Removed Everything about the Jewish temple reminded people to stay away. There were courts set aside for the women and the Gentiles. There was a brazen altar upon which sacrifice must be made. There were steps leading up to the temple itself. Inside the temple were two main rooms, the Holy Place and the Most Holy Place (sometimes called the Holy of Holies). Only the priests could enter the Holy Place and only in a certain way at certain times to do certain prescribed religious functions. No one ever just “hung out” in the Holy Place. You came to do God’s business, and then you left. It was not a place for leisure. Important work was being done there, performed by men set apart by God. But there was yet a place even more sacred than the Holy Place called the Most Holy Place, or the Holy of Holies. The very center of Jewish worship took place in that small area. If you read Leviticus 16, you can find the details spelled out. But we can summarize them thusly: The very center of Jewish worship took place in the Most Holy Place. Only one man could enter the Most Holy Place-the High Priest. He could only enter the Most Holy Place one day each year-the Day of Atonement. He must wear special garments. He must bring with him the blood of a goat. He must sprinkle the blood on the golden Mercy Seat that was the lid of the Ark of the Covenant, which contained a copy of the Ten Commandments. If anyone else besides the High Priest ever entered the Most Holy Place, he would be struck down. If the High Priest entered on any day other than the Day of Atonement, he would be struck down. If the High Priest came without the blood of a goat, he would be struck down. Everything about the whole system screamed, “Stay away,” “Do not come near,” “You are not qualified to come on your own.” It was as if the temple itself was a giant roadblock, making sure that no one could come into God’s presence uninvited. If the Jews were tempted to forget about the prohibitions, if they decided to take matters into their own hands, God had ordered that a thick curtain be hung between the Holy Place and the Most Holy Place. Only God could tear apart a curtain like that. When we think of a curtain, we imagine something like our living room drapes. The curtain in the temple was nothing like that. Exodus 26:31 describes it as “a curtain of blue, purple and scarlet yarn and finely twisted linen, with cherubim worked into it by a skilled craftsman.” Jewish writers say that it was 60 feet long, 20 feet wide, woven to the thickness of a man’s hand, requiring 300 men to lift it up. Such a curtain could never be torn in two by the hands of man. Only God could tear apart a curtain like that. That’s why Matthew tells us that the curtain was torn “from top to bottom,” signifying that God had done what only God could do. A Road Opened Hebrews 10:19-20 says that “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body.” “We have” speaks of privileges. I looked up “privilege” in the dictionary and it said “An advantage held by one person or group of people,” and “An opportunity to do something special or enjoyable.” It’s a great privilege to be a Christian because we have certain advantages given to us by God. Hebrews 10:19 says that we have the right to enter God’s presence directly. It’s a great privilege to be a Christian. I have wondered what it would be like to gain an audience with the Queen of England. To enter the fabled halls of Buckingham Palace. To be escorted by the Royal Guards with their spangled uniforms. To sit in the inner chamber and be greeted by the Queen. To have her say, “What can I do for you?” To know she has the power to grant my request. Meeting the Queen would indeed be a privilege. But it is not likely to happen. The Queen is a Very Important Person, and I am not even a British subject. I live in “the Colonies” on the other side of the pond. I do not have the standing in any sense to gain an audience with the Queen of England. That privilege does not belong to me. But in the eyes of God I have standing through the blood of Jesus to enter the throne room of heaven. That’s what Hebrews 10 means when it says that Jesus opened a way for us through the curtain. By his death on the cross, he tore down the wall that stood between God and us. Now we can go directly to God anytime, as long as we go in the name of Jesus, claiming nothing but the blood of Jesus as the only ground of admission. I have standing through the blood of Jesus to enter the throne room of heaven. Compared to the old system that kept men out, this is truly a “new” way. Because Jesus rose from the dead, it is a “living” way. I am a personal friend of God’s own Son. I am a member of God’s own family. I am a citizen of heaven. That gives me standing, advantage, entrance, privilege. And this standing is given to every blood-bought child of God. It is not for me alone. This is God’s gift to those who trust in his Son. We have the privilege of an audience with God himself. Anytime. Anywhere. As often as we like. Rank has its privileges. I found a list on the Internet of the most influential people in the world. It has names like Hillary Clinton, Sting, Chris Christie, Amy Chua, Mark Zuckerberg, Angela Merkel, and a host of people I’ve never heard of. I didn’t bother to look for my name on that list because it’s not there. As a man said to us yesterday, “No problems. No worries.” I freely confess that the folks on that list have advantages from an earthly standpoint I’ll never have. Rank has its privileges. When they talk, everyone listens. They can go where I can’t go. They have access to the best of everything this world offers, things like tickets to sold-out events, the best seats in the finest restaurants, and rooms in any hotel in the world. Their every word is quoted in the press. That’s how the world rolls. And I say, “No problems. No worries.” Through the blood of Jesus I have instant access to the throne of God. That means I can come anytime, anywhere, as often as I like, for any reason at all. My Heavenly Father will not turn me away. It’s wonderful to have that kind of access. When our oldest son was 4 or 5 years old, he came with us to an all-night prayer meeting at the church. The format called for me to begin each hour with a brief greeting to the people who had gathered to pray. After one greeting, a friend came up to me and said, “Did you see what Josh did?” “No. What did he do?” “You didn’t see it?” My friend told me that while I was talking to the people, Josh came up and said someone to me. I stopped what I was doing and talked to him for a moment. When we were finished, he turned and walked away, and I turned and continued talking to the crowd. We have an All-Access Pass to the throne room of the universe. Now here’s the amazing part. I didn’t even remember it because it seemed so natural that Josh should come and talk to me anytime he wanted. And even better, Josh knew he had that right by virtue of the fact that he was my son. He knew he could come to me anytime. So it is for every child of God. We have rights greater than those the world counts as Very Important People. They may get insider tips and tickets to the best Broadway shows, but we have an All-Access Pass to the throne room of the universe. It doesn’t get better than that. A Hope Confirmed Not only is there a barrier removed and a road opened, the tearing of the curtain means that our hope of eternal life has been confirmed by God himself. We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek (Hebrews 6:19, 20). These verses declare in plain language that we have an anchor for our soul that cannot be moved. It happens that I am writing these words on a cruise ship in the Caribbean Sea. Because our ship is vast, it has an enormous anchor to hold the ship in place when the storms roll in. An anchor that holds only in fair weather would not be of much use. An anchor proves its worth when the sea and wind threaten to move the ship out of the harbor. An anchor that holds only in fair weather would not be of much use. In order to hold the ship in place, the anchor must be firmly lodged on the ocean floor. If the anchor rests in sand, it will not hold the ship in place. Hebrews 6 says that our anchor is firm because it is lodged behind the curtain in the very presence of God. We have an anchor that cannot be moved, the Lord Jesus who as our high priest opened the way into the presence of God.Because he cannot be moved, we cannot be moved. In 1834 Edward Mote wrote the words of a poem that became a beloved gospel song. The first verse of The Sold Rock goes like this: My hope is built on nothing less Than Jesus’ blood and righteousness. I dare not trust the sweetest frame But wholly lean on Jesus’ name. The second verse uses words borrowed from Hebrews 6: When darkness seems to hide his face, I rest on his unchanging grace. In every high and stormy gale, My anchor holds within the veil. And the chorus declares the glorious truth in words both simple and profound: On Christ the solid rock I stand, All other ground is sinking sand. All other ground is sinking sand. This is good news for all who struggle with a sense of their own weakness and failure. Many Christians feel like the man in Mark 9:24 who exclaimed “I believe. Help my unbelief.” Down deep inside we do believe, we know that Jesus is our Lord, and we do love him, imperfect though our love may be. But when we look in the mirror, our sins rise up to condemn us, and we remember with shame the broken promises, the harsh words, the unkind deeds, and how we have failed those who trusted in us. If we meditate on those things, we will soon begin to doubt that we are Christians at all. We have a hope even our shame cannot erase. And it is right here–right here!–that good theology can save the day. As long as our Christian faith depends on us, we are in trouble. But if our faith ultimately depends on Jesus Christ, then we have a hope that even our shame cannot erase. If Christ is the anchor of our soul, then we can rest well because our anchor can hold against any storm, even the storms of a guilty conscience. When James Stewart preached on this topic, he told of an old Scottish believer who went to church one day feeling down because of his sins. When the communion plate was passed, he refused to partake of the elements, thinking himself unworthy. Then he saw a young woman in the congregation who also refused to partake, and then broke into tears. Stewart tells what happened next: Her tears jarred him back to the truth of the gospel he himself needed to recall. In a whisper that could be heard across the church, he was heard to say: “Take it, lassie. Take it. It is meant for sinners.” And he himself partook. That’s the deeper meaning of the tearing of the curtain. The law that condemned us has come to an end, having been put to death in the death of Christ. When Jesus died, the old law died with him. So there is therefore now no condemnation to those who believe in Jesus. So the road to heaven is open to anyone, anytime, anywhere. So we know that we have eternal life. God has opened the door of heaven. It is possible that you feel such a great weight of sin that you wonder if Jesus would receive you. Perhaps you think your sins are too great, your transgressions so many that even Jesus cannot help you. Many people feel that way, and in truth we would all feel that way if we got a clear view of how rotten we really are. But there is a message for you from the torn curtain in the temple. Fear not. Do not let your sins keep you away. God has opened the door to heaven. Come to Jesus and see how great his mercy is. J. C.
Marcos 15
MacArthur observes that "Because he was standing right in front of Him, the centurion must have heard the words spoken by the Lord Jesus from the cross. He watched as Jesus responded to the scorn and derision of His enemies by asking the Father to forgive them. He listened as the Lord extended the hope of heaven to a penitent thief who had previously mocked Him. From noon to 3:00 P.M., the centurion stood guard in the midst of inexplicable and menacing darkness. When the darkness finally lifted, he heard Jesus’ triumphant shout, “It is finished” and saw the way He breathed His last. Though he had likely participated in countless executions, he had never before encountered anyone like this victim—who suffered with such dignity and died with such triumphant authority. Then, the violent earthquake ensued. As the centurion felt the earth tremble, he could contain his astonishment no longer. Speaking for himself and the other soldiers (cf. Matt. 27:54), he said, “Truly this man was the Son of God!” Significantly, this is the first time in Mark’s gospel that a human being made that confession (cf. Mark 1:1). The Father articulated it at Jesus’ baptism (1:11) and transfiguration (9:7). The demons acknowledged it on several occasions (3:11; 5:7). (See Mark Commentary) NET Note - "the way he breathed his last"; or "the way he expired"; or "that he thus breathed no more." he said, "Truly this man was the Son of God - In the related passages above we the fact that Jesus is the Son of God is affirmed by a saved man (Mark writing the Gospel), by the demons and by a pagan Roman. Notice he says WAS (past tense) the Son of God. Clearly He did not know about the resurrection or he would have declared "this Man IS the Son of God!" Matthew helps answer this question recording that "And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” (Mt 27:51-54). It is interesting to note that the verb "said" (in Mt 27:54) is not singular but plural (Mk 15:39 said = singular) indicating that it was not only the centurion who acclaimed Jesus' deity, but the other Roman soldiers who were on guard. Note also that the soldiers undoubtedly had heard the Jewish by passers referring to Jesus as the "Son of God." (Mt 27:40). Wiersbe on the reaction of the centurion - He must have been shocked when Jesus shouted and then instantly died, for victims of crucifixion often lingered for days and did not have the strength to speak. (Bible Exposition Commentary – Be Courageous - Luke). NET Note - A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul. Norman Crawford comments that "Matthew tells us that he was "watching Jesus" and adds, "and those things which were done" (Mt 27:54). He saw a sight that day that he had never seen before and would never see again. It was customary for four soldiers to crucify a victim (John 19:23) because not only did victims curse with rage, but the cruelty of being nailed often made it necessary to forcibly wrestle with a victim and by brute strength hold the arms and legs while another soldier with a hammer drove in the nails. Such sights must have been common, but on this day, the victim offered no resistance; when His hands were held against the wood to be nailed there was no struggle, no drawing back of the hand, but He was "as a lamb led to the slaughter and like a sheep that is silent before its shearers, so He did not open His mouth." (Isaiah 53:7). (What the Bible teaches – Luke) Keep in mind the centurion and those who were with him had sat through three hours of supernatural darkness. One can only imagine how they processed this divinely orchestrated cosmic phenomenon! Then superimposed on that frightening heavenly sign, God then sent an tumultuous earthly sign in the form of an earthquake that split rocks. What was happening? I submit that all creation was giving witness to the Creator. Heaven and earth were bearing witness to the divinity of Jesus! (cp "I call heaven and earth to witness..." in Dt 4:26, Dt 30:19, cf 2 Ki 19:15, 2 Chr 2:12). And the centurion and his associates acknowledged that indeed "Truly, this was the Son of God." Note they did not say "this is" which would have implied they understood that though Jesus was physically dead, He was still alive. Mark's version adds that the it was not just the external changes that impacted the centurion, but it was something about the way Jesus died. Mark recording that "When the centurion, who was standing right in front of Him (Greek enantios = FACE TO FACE WITH THE CREATOR OF THE UNIVERSE!!!), saw the way He breathed His last, he said, “Truly this man was the Son of God!” (Mark 15:39) What was it that the Roman soldier witnessed? Undoubtedly he had witnessed many executions (as we mentioned up to 30,000 crucfixions had been performed in Israel in Jesus' day) and yet he had never seen a man die with such control and dignity as Jesus. He heard the reviling, but witnessed a Man of Whom Peter wrote "while being reviled, He did not revile in return; while suffering, He uttered no threats" (1 Pe 2:23). He had also heard all the words Jesus had spoken from the Cross, including the promise to a penitent thief (who had previously mocked Jesus) that he would be with Jesus today in paradise. And it is fascinating this is Mark's first record of a confession of the divinity of Jesus from the lips of a human being, and a pagan at that! Did he remain a pagan? I think not and so it is very possible that we will see him in heaven! (see MacArthur's comment below). Won't heaven be an interesting place? Paul acknowledges that "now we see in a mirror dimly, but then face to face; now I know in part, but then I shall know fully just as I also have been fully known." (1 Cor 13:12) Interesting thought to ponder! In MacArthur's comments in his Luke Commentary, he writes "This was more than merely the seventh affirmation of Jesus’ innocence; it was an affirmation of His divine righteousness as the Son of God. These Roman soldiers became the first converts to Christ at His crucifixion, just moments after He died." (New Testament Commentary – Luke) I tend to agree with Norman Crawford's more cautious comment regarding the state of the centurion's soul - We must await the day when the saved will be all joined in the Father's house to know with certainty if this man was saved, but it may well be that he saw in Christ his Saviour God....The thief was a Jew and the centurion a Gentile, giving an example of blessing reaching out to all men from the cross. (What the Bible teaches – Luke) Akin - Jesus is dead. John 19:34 tells us “one of the soldiers pierced his side with a spear” just to be certain. Normally a man who died by crucifixion would be left on the cross to rot or be eaten by predators like dogs or birds of prey. What was left of the corpse would then be thrown into the garbage heap outside the city known as the Valley of Hinnom. Jesus, however, would be spared this humiliation because 1) Jewish law demanded that even executed criminals receive a proper burial and that those hanged on a tree be taken down and buried before sunset (Deut 21:23) and 2) a member of the 17 Sanhedrin named Joseph of Arimathea “took courage” and asked for permission to bury the body of Jesus” (v. 43). Luke 23:51 informs us he did not support the Council’s decision to seek Jesus’ execution. (Mark 15:21-47 The Murder of the Great King) A W Tozer -A SELFISH LUST: MAN’S DESIRE FOR FIRST PLACE And when the centurion…saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. MARK 15:39 The current mania of men and women to succeed in the world is a good thing perverted. The desire to fulfill the purpose for which we were created is of course a gift from God, but sin has twisted this impulse about and turned it into a selfish lust for first place and top honors. By this lust the whole world of mankind is driven as by a demon, and there is no escape. When we come to Christ we enter a different world. The New Testament introduces us to a spiritual philosophy infinitely higher than and altogether contrary to that which motivates the world. According to the teaching of Christ the poor in spirit are blessed; the meek inherit the earth; the first are last and the last first; the greatest man is the one that best serves others and the one who loses everything is the only one that will have everything at last. The successful man of the world will see his hoarded treasures swept away by the tempest of judgment; the righteous beggar goes to Abraham’s bosom and the rich man burns in the fires of hell. Our Lord died an apparent failure, discredited by the leaders of established religion, rejected by society and forsaken by His friends. The man who ordered Him to the cross was the successful statesman whose hand the ambitious hack politician kissed. It took the resurrection to demonstrate how gloriously Christ had triumphed and how tragically the governor had failed. The resurrection and the judgment will demonstrate before all worlds who won and who lost. We can wait! Norman Geisler - MATTHEW 27:54 (cf. Mark 15:39; Luke 23:47)—What did the centurion really say about Christ on the cross? PROBLEM: Matthew records the centurion saying, “Truly this was the Son of God,” while Mark says substantially the same thing, adding only the word “man,” rendering it, “Truly this Man was the Son of God.” Luke records the words of the centurion as follows: “Certainly this was a righteous Man!” What did he really say? SOLUTION: He may have said both. The centurion’s words need not be limited to one phrase or sentence. The centurion could have said both things. In accordance with his own emphasis on Christ as the perfect man, Luke may have chosen to use this phrase rather than the ones used by Matthew and Mark. There is no major difference between Matthew and Mark, for in Greek the word “man” is implied by the masculine singular use of the word “This.” It is also possible that Luke may have been paraphrasing or drawing an implication from what was actually said. Christian scholars do not claim to have the exact words of the speakers in every case, but only an accurate rendering of what they really said. First of all, it is generally agreed that they spoke in Aramaic, but the Gospels were written in Greek. So the words we have in the Greek text on which the English is based are already a translation. Second, the Gospel writers, like writers today, sometimes summarized or paraphrased what was said. In this way, it is understandable that the renderings will be slightly different. But in this case, as in all other cases, the essence of what was originally said is faithfully produced in the original text. While we do not have the exact words, we do have the same meaning. Finally, when the sentences are totally different (but not contradictory), then we may reasonably assume that both things were said on that occasion and that one writer uses one and another writer the other. This is a common literary practice even today. (When Critics Ask Page 310) Remember the Cross “Surely this man was the Son of God!” Mark 15:39 Today's Scripture & Insight: Mark 15:19–20, 33–39 In the church I attend, a large cross stands at the front of the sanctuary. It represents the original cross where Jesus died—the place where our sin intersected with His holiness. There God allowed His perfect Son to die for the sake of every wrong thing we have ever done, said, or thought. On the cross, Jesus finished the work that was required to save us from the death we deserve (Rom. 6:23). The sight of a cross causes me to consider what Jesus endured for us. Before being crucified, He was flogged and spit on. The soldiers hit Him in the head with sticks and got down on their knees in mock worship. They tried to make Him carry His own cross to the place where He would die, but He was too weak from the brutal flogging. At Golgotha, they hammered nails through His flesh to keep Him on the cross when they turned it upright. Those wounds bore the weight of His body as He hung there. Six hours later, Jesus took His final breath (Mark 15:37). A centurion who witnessed Jesus’s death declared, “Surely this man was the Son of God!” (v. 39). The next time you see the symbol of the cross, consider what it means to you. God’s Son suffered and died there and then rose again to make eternal life possible. By: Jennifer Benson Schuldt The cross of Christ reveals our sin at its worst and God’s love at its best. THE MESSAGE OF THE CROSS - Charles Stanley SCRIPTURE READING: MARK 15:33–39 KEY VERSE: MARK 15:39 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!” Two men of different faiths sat across from each other at a restaurant table. In an effort to understand the other’s views, the first man asked, “Can you sum up the essence of Christianity in one word?” Without pause, the second man replied, “Forgiveness.” Would you have given the same answer? There are so many words that could have been said: love, sacrifice, joy, assurance, eternity. Yet forgiveness seems to carry the most meaning and power. What other religion offers its believers the ability to be set free from sin with no penance to pay? We can count ourselves among the most fortunate in the world. When we pledge our lives to God and accept the Lord Jesus Christ as our personal Savior, we are guaranteed forgiveness and eternal life. Though none of us are exempt from the storms and trials of life, we can live with inner joy and peace. We will never pay the penalty of eternal death for our sins. That price was paid for us at the cross by a loving God who is merciful and longsuffering. The blood that Christ shed upon the cross is truly the key to heaven for those who believe. Today, why not reach out to someone who may not be aware of the gift God gave to the world through the atoning death of His only Son? Lord, Your blood shed on the cross spelled forgiveness for me. I cannot repay You, but I can share this key to heaven with others. Fix Your Eyes on Jesus - Fix your eyes on Jesus crucified If you've ever been the victim of an action that's blatantly unfair, consider Jesus. Acquitted by the highest court of the land ("I find no basis for a charge against him," John 19:4, 6), He is led away and roughly nailed to a cross to die anyway! Even in this crisis, the habit of His life continues: He prays. "Father, forgive them . . ." Who is "them"? Not just the Roman soldiers carrying out the act. Not just the Jewish mob shouting, "Let His blood be on us and on our children!" Father, forgive all people from Adam on: "all have sinned." All are responsible for His death. Forgive me, Anne Ortlund. Forgive you, reader. ". . . For they do not know what they are doing." You didn't know; I didn't know -- we weren't even born yet! Remember the Old Testament Israelites who qualified to live in one of the Cities of Refuge because they'd accidentally killed somebody? We're like that. We crucified Jesus "accidentally and without malice aforethought" (Joshua 20:5). Nevertheless, we did it: We killed Him. We sinned -- and to pay for us, He had to die. Wrote Johann Heerman in about 1630 -- and he was right -- Who was the guilty? Who brought this upon Thee? Alas, my treason, Jesus, hath undone Thee! 'Twas I, Lord Jesus, I it was denied Thee: I crucified Thee. And it was so terrible, when it happened all nature went bonkers. From high noon to mid afternoon, a thick blanket of darkness covered everything. An earthquake rattled the land so violently that rocks split. Tombs broke open, and people long dead got up and walked out of their graves and into the city! The walls of the temple were left undamaged -- and yet inside, the great thirty-by-sixty-foot curtain separating the Holy Place (where humans could go) from the Most Holy Place (where dwelt the presence of God) was split right down the middle -- interestingly, from the top to the bottom. "Surely this man was the Son of God! said one soldier (Mark 15:39). There was no other explanation. And yet -- The scandal of the incarnation....[is] the shame of a God Who has so wallowed in the muck and misery of the world that He has become indistinguishable from it.1 When we shall see him, there is no beauty that we should desire him. He is despised and rejected of men, a man of sorrows, and acquainted with grief, and we hid as it were our faces from him; he was despised, and we esteemed him not (Isaiah 53:2-3). By Thy sweat bloody and clotted! Thy soul in agony, Thy head crowned with thorns, bruised with staves, Thine eyes a fountain of tears, Thine ears full of insults, Thy mouth moistened with vinegar and gall, Thy face stained with spitting, Thy neck bowed down with the burden of the Cross, Thy back ploughed with the wheals and wounds of the scourge, Thy pierced hands and feet, Thy strong cry, Eli, Eli, Thy heart pierced with the spear, The water and blood thence flowing, Thy body broken, Thy blood poured out -- Lord forgive the iniquity of Thy servant And cover all his sin.2 The Lancelot Andrewes quotation above was to end this chapter. But when I'd written these words I got down on my face on the floor. I groaned, "O God, O God! Have I written this chapter hoping I've written 'powerfully' to touch people about Your crucifixion -- so they'd buy the book and I'd make money? Am I standing near the cross hawking my wares to take advantage of the Great Event? "Then I'm another Demetrius!" (You remember him, the silversmith. He lived under the shadow of the great goddess idol Artemis, and he didn't want Christ preached because he made a good income selling little silver shrines to the tourists who came to worship her.) Oh, a thousand, thousand curses on all Demetriuses! I, too, bow myself at Jesus' cross, in humility and shame. I repent of all my personal sin that put Him there. You do the same. O Lord, Lord! Forgive us our dry eyes. (Anne Ortlund - Fix Your Eyes on Jesus) David Jeremiah - THE CHANGED CENTURION So when the centurion . . . saw that He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!” MARK 15:39 An African woman became a Christian, which enraged her husband. He decided to get rid of her by accusing her of thievery—of stealing his keys. He threw his key ring in a river and planned to accuse her of taking it. Later that day, his wife bought a large fish for their supper and discovered her husband’s keys in its stomach! When her husband came home later that night demanding to know where his keys were, she calmly handed them to him—and he was instantly converted to Christ! While Christians are warned against walking by sight, sometimes it’s true that seeing is believing. At some point, it becomes difficult to deny the evidence of the power and presence of a miracle-working God. A Roman centurion who watched Jesus suffer on Calvary—and then felt the earth shake when an earthquake accompanied His death—concluded that Jesus was truly the Son of God. Was he converted? The Bible doesn’t say, but we know he was changed. Think about how your life has changed since seeing Jesus. Seeing Jesus for who He really is always precedes seeing ourselves for who we really are. (David Jeremiah Morning and Evening Devotions) Gleason Archer - What did the centurion really say as he watched Jesus die (Matt. 27:54+; Mark 15:39+; Luke 23:47+)? Matthew 27:54 quotes the centurion and the soldiers who were standing guard at the cross of Christ, in the midst of the terrifying darkness, wind, earthquake, and storm that took place at the moment He expired, as remarking, “Truly [alēthōs] this man was a son [or possibly ‘the Son’] of God!” The wording in Mark 15:39 is virtually the same (with only the word for “man” [anthrōpos] included in the Greek, though it was already inferred by the masculine singular demonstrative houtos [“this”]). In Luke 23:47, however, the centurion is quoted as saying, “Truly [ontōs] this man was righteous.” Are we presented with an irreconcilable contradiction here? Certainly not! Those who express admiration of the performance of some actor, musician, or orator on the stage usually employ more than one laudatory epithet in order to describe their feelings about him—even if they do not resort to the standard promotional hyperbole: “That was terrific! Stupendous! Colossal! Magnificent!” There is no reason whatever to suppose that the military bystander limited his expressed sentiments to one terse sentence. He must at least have said, “This was truly a righteous man. This was surely a son of God!” Luke found “righteous man” particularly striking because the words were voiced by the chief executioner of one who had been condemned to death by Hebrew and Roman justice as a blasphemer and a rebel against the authority of Caesar. Matthew and Mark were more impressed by his later expression regarding the divine dimension he had perceived in the expiring Sufferer. (New International Encyclopedia of Bible Difficulties - go to page 350) Mark 15:40 There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. women: Ps 38:11 Mt 27:55-56 Lu 23:49 Joh 19:25-27 Mary Magdalene: Mk 16:9 Mt 28:1 Lu 8:2,3 Joh 20:11-18 Mary the mother of James the Less : Mk 15:47 16:1 Mt 13:55 27:55,61 Joh 19:25 1Co 9:5 Ga 1:19 Jas 1:1 and Salome: Mk 16:1 James Stalker - The Groups Round the Cross Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 27:55-56 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. 56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. (James and John). Luke 23:49 And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things. John 19:25 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. There were also some women looking on from a distance - Note that John 19:25 says they were initially "standing by the cross of Jesus." Now they are looking on from a distance. These women are noted in all 4 Gospels - (Mt. 27:55–56; Mk 15:40–41; Lk 23:49; Jn 19:25–26) The only disciple of the Twelve that was present at the Crucifixion was John. And so after most of the men who had been with Jesus were absent from the scene, these four women remained (now from a distance), watching carefully to see what would happen to Jesus' body. These women displayed rare courage to remain near Jesus after all the men had fled. Akin - Their presence establishes eyewitnesses to his death and burial (v. 47). Further, they were “true disciples” who had “followed him and ministered to him” (v. 41). They, along with “many other women”, were faithful to Him to the bitter end. They may have watched the brutal events of the cross “from a distance”, but unlike His male disciples, their devotion was not marked by absence. Their love and devotion to Jesus would not go unrewarded (16:4-8)! (Mark 15:21-47 The Murder of the Great King) Swete remarks: “There were others besides the centurion who viewed the crucifixion seriously, and were present throughout. ‘There were also women’—many women (Mt.)—‘looking on at a long distance,’ where they could be safe from the ribaldry of the crowd, and yet watch the Figure on the Cross—not the ‘daughters of Jerusalem’ who had bewailed Jesus on the way to Golgotha, but followers from Galilee.” The MacArthur - The obvious implication is that while ten of the eleven disciples scattered and hid, these women came boldly to display their courageous and sympathetic loyalty to Christ. Gilbrant - The main significance of their presence is that they were eyewitnesses of Jesus' death (verses 40, 41) and His burial (verse 47). After His resurrection, over 500 saw Him at one time. Of all His followers, however, only these few women stayed to observe throughout the process of His burial which may have taken between 2 and 3 hours. (Complete Biblical Library) These women were present at His burial (Lk 23:55; Mt 27:61; Mk 15:47) and on Sunday morning would be the first to learn of His glorious resurrection (cf. Mark 16:1–8; John 20:11–18; Matt. 28:8–10). were eyewitnesses to all the crucial events of the Gospel (cf. 1 Co 15:3, 4). Looking on (observing, watching) (2334)(theoreo from theaomai = to look at closely or attentively or contemplatively - even with a sense of wonder; cp theoros = a spectator)) means to view attentively and with interest and for a purpose, carefully observing details. The present tense indicates this was their continual attitude. To behold intensely or attentively. Our English word scrutinize conveys this sense, for it means to examine closely and minutely. To be a spectator and thus to understand or perceive. Among whom were Mary Magdalene - Jesus had cast out 7 demons from her Luke recording "Mary who was called Magdalene, from whom seven demons had gone out." (Luke 8:2+). "She was from the village of Magdala, near Capernaum on the western shore of the Sea of Galilee. The fact that Mary was known by her place of origin, rather than by the name of her husband or children, may indicate she was unmarried." (MacArthur) And Mary the mother of James the Less and Joses (Joseph in Mt 27:56) - James the Less is one of the Twelve Disciples who was called James, the son of Alphaeus (Mt. 10:3; Acts 1:13) MacArthur points out that "In John 19:25, Mary is alternately identified as “Mary the wife of Clopas,” an apparent variant of Alphaeus." And Salome - If we compare Mt 27:56 it seems clear that Salome was the wife of Zebedee and the mother of the sons of Zebedee (Mk 10:35 = James and John.) According to John 19:25 (= "mother's sister"), Salome was the sister of Jesus’ mother, Mary. WOMEN WHO OBSERVED THE CRUCIFIXION Matthew 27:56 Mark 15:40 John 19:25 Mary Magdalene Mary Magdalene Mary Magdalene Mary mother of Jesus Mary mother of James & Joseph = Mary mother of James the less & Joses = Mary the wife of Clopas Mother of Zebedee's sons = Salome = Sister of Jesus' mother Related Resources: Who was Mary Magdalene? How many Marys are in the Bible? Who was Salome in the Bible? WHY SO MANY MARYS? In reading the New Testament, one discovers that Mary was a popular name in first-century Palestine. For example, we find: Mary of Nazareth, the mother of Jesus (Luke 1:26–2:52). Mary of Bethany, the sister of Martha and Lazarus (10:38–42; John 11). She anointed Jesus with perfume before His death (12:3). Mary of Magdala, a financial supporter of Jesus (Luke 8:2–3). The Lord had cast seven demons out of her. She watched Jesus’ crucifixion and was the first witness of His resurrection (Mark 15:40; 16:9). Mary the mother of James and Joses. She was present at Jesus’ crucifixion and was probably the same woman described as the “other” Mary (Matt. 27:61; 28:1) and Mary the wife of Clopas (John 19:25). Mary the mother of Mark, making her a relative of Barnabas (Acts 12:12; Col. 4:10). Mary of Rome, known simply as a woman who worked hard for Paul and his companions (Rom. 16:6). Why were so many Jewish women named Mary? The name is the Greek form of the Hebrew Miriam, which was the name of one of Israel’s most famous women: Miriam was the sister of Moses (Num. 26:59) and one of the nation’s first prophets (Ex. 15:20). She, her brother, and Aaron were the leadership team that God appointed to lead Israel out of Egypt and through the wilderness toward the Promised Land (Mic. 6:4). Miriam displayed courage early in life when she saved her baby brother from death (Ex. 2:4–7). Later, after Israel escaped across the Red Sea from the Egyptian army, she helped lead the people in songs of celebration and praise (15:20–21). However, on one occasion she spoke against Moses. As a consequence she experienced God’s judgment by contracting leprosy. For seven days she was shut out of the camp, the time required before a person healed of leprosy could rejoin the community (Num. 12:1–15). While she was on “forced sick leave,” the people remained in one place until she returned to her work of leading the people (12:15). (Source: The Word in life Study Bible online copy you can check out - Very interesting format. Not your routine study Bible) Mark 15:41 When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem. and minister to Him: Mt 27:56 Lu 8:2,3 Mark 15 Resources - Multiple Sermons and Commentaries THE FAITHFUL FEMALE FOLLOWERS When He was in Galilee They used to follow (akoloutheo) Him and minister (diakoneo) to Him - Follow and minister are both in the imperfect tense indicating they did both of these activities over and over. These women "had followed Jesus when He was in Galilee, throughout the second year of His public ministry of preaching and miracles. From that time on, they used to follow Him and minister to Him." (MacArthur) A T Robertson on follow and minister - Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke 8:1–3) who came up with him (ai sunanabāsai autōi) to Jerusalem. THOUGHT - The verb follow is akoloutheo which means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally it meant to follow (like the crowds followed Jesus) but more importantly in a figurative sense it meant to follow Jesus as a disciple. Yes there were 11 faithful followers of Jesus for 3 years, but Mark points out that there were faithful female followers or disciples. As we will see in Luke 24 female disciples played a pivotal role regarding Jesus' resurrection. And there were many other women who came up with Him to Jerusalem - These are not named here but are known in Heaven. "This summary description in Mark is paralleled in Matt. 27:55f. and Luke 23:49. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes." (Robertson) Follow (190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. Uses in Mark - Mk. 1:18; Mk. 2:14; Mk. 2:15; Mk. 3:7; Mk. 5:24; Mk. 6:1; Mk. 8:34; Mk. 9:38; Mk. 10:21; Mk. 10:28; Mk. 10:32; Mk. 10:52; Mk. 11:9; Mk. 14:13; Mk. 14:54; Mk. 15:41; Minister serve, wait on) (1247)diakoneo derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also study of related noun - diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. Diakoneo gives us our English words diaconate (an official body of deacons) and deacon. The root word diakonos refers to one who serves as a waiter upon tables performing menial duties (see Matt 8:15; 20:28; 27:55; Mark 1:31; 10:45; 15:41; Luke 4:39; 10:40; 12:37; 17:8; 22:26, 27; John 12:2). Diakoneo conveys the basic idea of personal service, and depending on the context can mean specifically to serve, to wait on, to see after or to care for someone's needs by performing a service (conveying the sense that help is provided to the one being served - see Mt 4:11, 25:44, Mark 1:13). Mark 15:42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath, Mt 27:57,62 Lu 23:50-54 Joh 19:38 Mark 15 Resources - Multiple Sermons and Commentaries When evening had already come - This is some time between 3 PM and 6 PM or sunset. After sunset no work was allowed. So the taking down of Jesus from the Cross and burying Him in the tomb had to be accomplished before sunset. Gilbrant - According to the ancient Hebrew way of speaking, there were two "evenings," the first beginning at 3 p.m. and the second at 6 p.m. Since both Sanhedrin law and the Scripture (Deuteronomy 21:23) prescribed that those hanged must be taken down and buried before sundown, it was most likely the early evening. As soon as Jesus dismissed His spirit, His burial was being provided. In ancient times, the execution of a condemned man was not the end of his humiliation. Roman law proscribed the right of burial, except by magisterial decree. In actual practice, if the relatives sought a permit for burial, the body was usually released to them. The Scriptures are clear that the burial of the dead was considered to be a duty and an act of piety (Deuteronomy 21:23; 2 Samuel 21:12-14; Acts 8:2). (Complete Biblical Library) What is so important about establishing the time of "evening" (defined as from 3 PM to 6 PM)? From a religious standpoint, as observant Jews, Joseph and Nicodemus would have been zealous to complete their work before the Sabbath began at 6 PM and also to comply with the OT law in Dt 21:22-23 that a body would not "not hang all night on the tree." Recall also that no work was to be done on the Sabbath. However there is an even more profound reason, and one regarding which they were probably not aware. Recall that Jesus had given a prophecy explaining the "Sign of Jonah" (Mt 12:39) in declaring "for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth." (Mt 12:40) In other words, Jesus had to be buried in the grave before the day ended and the Sabbath began at 6 PM. If He were buried before 6 PM (which He was) then Friday is one day, Saturday (Sabbath) is the second day and Sunday is the third day. You might be saying that Friday was almost finished with less than 3 hours left. That is not a problem because the Jews counted any part of a day as constituting a day (Compare 1 Ki 12:5 with 1 Ki 12:12 and Esther 4:16 with Esther 5:1). This is an amazing story for God sovereignly used two men to accomplish Jesus' burial on Friday which resulted in fulfillment of His prophecy in Mt 12:40! As MacArthur says "In His burial, as well as His death, Jesus orchestrated all the details to accomplish God's already revealed purpose." And I would add He did so using men who were "sold out" to Him, two men who did not at the time even comprehend that they were playing a critical role in the fulfillment of one of the greatest prophecies in the Bible, the resurrection of Jesus Christ from the dead after 3 days! God grant us by Your Spirit to be in the sweet center of You good and acceptable and perfect will (Ro 12:2) in our lives just as were these two Old Testament saints! In the Name of the Resurrected Lord. Amen. Because it was the preparation day, that is, the day before the Sabbath - See note below. This day had begun at 6 PM on Thursday and would terminate at 6 PM on Friday. Holman Bible Dictionary - Day of Preparation - Sixth day of week (FRIDAY) in which Jews prepared life's necessities to avoid work on the Sabbath (compare Ex 20:8-11 ; Matthew 12:1-14; John 9:14-16). Preparation of food, completing work, and spiritual purification were included. The Hebrew day began and ended at 6 PM (or Sunset), so the day of preparation extended from 6 p.m. on Thursday until the beginning of the Sabbath at 6 p.m. Friday. The Feast of Passover was immediately followed by the holy convocation of the Feast of Unleavened Bread (Leviticus 23:1-7 ). No one worked on either of these holy days, so a day of preparation was set aside to prepare for the holiday period (John 19:14). John explicitly identified the day of preparation as the day of Jesus' execution (John 19:14, Jn 19:31, 42) and placed the Last Supper before Passover (John 13:1). The Synoptic Gospels, however, dated the Last Supper on the day of Passover (Matthew 26:17; Mark 14:12; Luke 22:7). This apparent contradiction in dating may depend on whether the gospel writers were referring to the preparation day for the sabbath or to the preparation day for the Passover. Mark 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. NET Mark 15:43 Joseph of Arimathea, a highly regarded member of the council, who was himself looking forward to the kingdom of God, went boldly to Pilate and asked for the body of Jesus. NLT Mark 15:43 Joseph of Arimathea took a risk and went to Pilate and asked for Jesus' body. (Joseph was an honored member of the high council, and he was waiting for the Kingdom of God to come.) ESV Mark 15:43 Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. NIV Mark 15:43 Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body. Joseph of Arimathea: Mk 10:23-27 who himself was waiting for the kingdom of God: Lu 2:25,38 23:51 went in before Pilate: Mk 14:54,66-72 Mt 19:30 20:16 Ac 4:8-13 Php 1:14 Mark 15 Resources - Multiple Sermons and Commentaries Related Passages: Luke 23:50-54+ And a man named Joseph, who was a member of the Council, a good and righteous man 51 (he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God; 52 this man went to Pilate and asked for the body of Jesus. 53 And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. 54 It was the preparation day, and the Sabbath was about to begin. John 19:38-42+ After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. 39 Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. 41 Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there. OBTAINING COURAGE TO OBTAIN PERMISSION Joseph of Arimathea came - Luke 23:50-51 tells us of Joseph's character (good and righteous) and his conduct (had not consented to murder Jesus). John 19:38 adds that Joseph of Arimathea was "a disciple of Jesus, but a secret one for fear of the Jews." A prominent member of the Council - He was a well known member of the Sanhedrin. Who himself was waiting for the kingdom of God - Waiting is in the present tense indicating that this was his continual hope! He lived with a sense of expectancy, which will radically affect how one lives! Like most Jews Joseph expected a coming Messianic Kingdom in which Israel would once again be the head of all the nations and Messiah would reign and rule as Kingdom over the world (cf the same hope in the minds of the disciples EVEN AFTER Jesus was resurrected - Acts 1:6+).. Needless to same Joseph would have been horrified by the non-biblical doctrine of replacement theology that is being so widely taught in evangelical circles in America! THOUGHT - Remember what you are looking for (waiting for) will surely influence what (how) you are living for! Are you looking for the King's return? Don't answer with a simple "yes" but with a radical future focused lifestyle! Waiting (4327)(prosdechomai from pros = in compound Greek words implies motion or direction toward + dechomai = a deliberate and ready reception) means to accept favorably, to receive one into intercourse/companionship, to give access to oneself or receive to oneself. This great Greek verb describes one who is waiting for something (in most contexts actually Someone) with a sense of expectancy ("like men who are waiting for their master when he returns from the wedding feast" = Lk 12:36, "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus," = Titus 2:13+, "waiting anxiously for the mercy of our Lord Jesus Christ to eternal life." = Jude 1:21+). Does this verb typify your life beloved? If not what "earthly cargo" do you need to jettison in order to assure a safe voyage and an "abundant" arrival at port (see 2Pe 1:10, 11+, He 6:19, 20+)? This is a characteristic of many of the believers in Luke. Luke 2:25+ And there was a man in Jerusalem whose name was Simeon; and this man was righteous (dikaios - same word for Joseph in Lk 23:50+) and devout, (continually) looking for (prosdechomai in present tense = this was his lifestyle!) the consolation of Israel; and the Holy Spirit was upon him. Luke 2:38+ At that very moment she (Anna the prophetess) came up and began giving thanks to God, and continued to speak of Him to all those who were looking for (prosdechomai in present tense = this was their lifestyle!) the redemption of Jerusalem (i.e., they were looking for the REDEEMER!). And he gathered up courage - He was coming forward to in essence confess Christ as His Lord and King and petulant Pilate was unpredictable except that he undoubtedly was predictably angry at the Jews for harassing him and forcing him to convict a man he thought was innocent. And so here comes another Jewish man, a prominent man in the Sanhedrin (which had been the main "thorn" in his side) and he is asking for more favors. So this took great courage on the part of Joseph. Courage is the ability to confront fear, pain, danger, uncertainty, or intimidation, all of which were potentially at play in his going to Pilate. He ventured to go, where Venture speaks of an undertaking that is dangerous, daring, or of uncertain outcome. Clearly Joseph's courage is a reflection of his faith, for without faith in Jesus he never would have risked his own life. But in going to Pilate he did risk his life which reminds us of Jesus' words If anyone wishes to come after Me, he must (NOT MIGHT BUT MUST) deny himself, and take up his cross and follow Me. 35 “For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. 36 “For what does it profit a man to gain the whole world, and forfeit his soul? 37 “For what will a man give in exchange for his soul? 38 “For whoever is ashamed of Me and My words in this adulterous and sinful generation (JOSEPH WAS NOT ASHAMED OF JESUS) the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.” (Mk 8:34-38+). Gathered up courage (emboldened himself)(5111)(tolmao from tólma = courage in turn from tlao = to sustain, support, endure) means to have courage, to be bold, to dare to do something, to take heart to do something difficult.. To be courageous enough to try or to do something. Louw-Nida - "to be so bold as to challenge or defy possible danger or opposition." BDAG says tolmao means "to show boldness or resolution in the face of danger, opposition, or a problem." and went in before Pilate, and asked for the body of Jesus - There was no time to waste for the burial had to be carried out before sunset. Constable's comment on Jesus' dead body or corpse - It was also unusual to give the corpse of a person condemned for treason to anyone but a near relative. Consequently Pilate's willingness to give Jesus' body to Joseph shows that he really did not believe that Jesus was guilty of treason (cf. Mark 15:14-15). NET Note - Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51+). He did this because he sought to give Jesus an honorable burial. D L Moody - Joseph of Arimathea, an honorable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.—Mark 15:43. I CONSIDER this one of the sublimest, grandest acts that any man ever did. In the darkness and gloom, His disciples having all forsaken Him, Judas having sold Him for thirty pieces of silver, the chief apostle Peter having denied Him with a curse, swearing that he never knew Him, the chief priests having found Him guilty of blasphemy, the council having condemned Him to death, and when there was a hiss going up to heaven from over all Jerusalem, Joseph went right against the current, right against the influence of all his friends, and begged the body of Jesus. Blessed act! Doubtless he upbraided himself for not having been more bold in his defence of Christ when He was tried, and before He was condemned to be crucified. The Scripture says he was an honorable man, an honorable councillor, a rich man, and yet we have only the record of that one thing—the one act of begging the body of Jesus. But what he did for the Son of God, out of pure love for Him, will live forever; that one act rises up above everything else that Joseph of Arimathea ever did. Henry
Marcos 15
MacArthur notes that "As soon as a victim was declared dead, his body was taken down from the cross and ordinarily was thrown into a common grave for criminals, as Isaiah had prophesied the Messiah's enemies had planned for Him (Isa. 53:9). The Romans had absolutely no respect for the corpses, which often were thrown into a grave left open to scavenger animals and birds. Sometimes the bodies were simply cast onto a burning garbage dump, such as the one that continually smoldered in the Hinnom Valley (Gehenna) just south of Jerusalem. (New Testament Commentary – Matthew) A T
Marcos 15
MacArthur comments that "The body would decompose until only the bones were left; then the bones would be collected in an ossuary and the tomb would become available again. But Joseph placed Jesus in a tomb in which no one had ever been buried (Luke 23:53; John 19:41). The fact that a prominent man Joseph laid Him in a tomb is a fulfillment of Isaiah's prophecy... Isaiah 53:9+ His grave was assigned with wicked men, Yet He was with a rich man (only in Mt 27:57) in His death, Because He had done no violence, Nor was there any deceit in His mouth.