Verse-by-Verse Bible Commentary
Mark 15:2

Bridgeway Bible Commentary

155. Before Pilate and Herod (Matthew 27:11-14; Mark 15:2-5; Luke 23:1-12; John 18:28-38)

Pilate, the governor of the area, usually lived in the provincial capital Caesarea, but he came to Jerusalem during Jewish festivals to help maintain order. His official residence and administration centre in Jerusalem was called the praetorium. The Jewish leaders, wanting to have Jesus dealt with and out of the way before the festival started, took him to Pilate early in the morning (Luke 23:1; John 18:28-29).

The Jews had charged Jesus with blasphemy for calling himself the Son of God, but when they took him to Pilate they twisted the charge. They emphasized not that he claimed to be God but that he claimed to be above Caesar. They suggested he was a political rebel trying to lead a messianic uprising that would overthrow Roman rule and set up an independent Jewish state (Luke 23:2). Pilate tried to dismiss the case, but the Jews would not drop their charges (John 18:30-32).

Jesus then gave Pilate the true picture. He explained that his kingdom was not concerned with political power, and had nothing to do with national uprisings. It was a spiritual kingdom and it was based on truth. Pilate did not grasp the full meaning of Jesus’ explanation, but he understood enough to be convinced that Jesus was not a political rebel. He suspected that the Jews had handed him over for judgment because they were jealous of his religious following (Matthew 27:11-14,Matthew 27:18; Luke 23:3-5; John 18:33-38).

When Pilate learnt that Jesus was from Galilee, which was not under his control, he tried to avoid the issue by sending Jesus to the Galilean governor Herod, who also was in Jerusalem for the festival (Luke 23:6-7). But Jesus refused to speak to Herod, and made no attempt to defend himself against the false accusations the Jewish leaders made against him. After mocking him cruelly, Herod sent him back to Pilate (Luke 23:8-12).

Coffman's Commentaries on the Bible

And Pilate asked him, Art thou the King of the Jews? And he answering saith unto him, Thou sayest.

There were many details Mark omitted, such as the other charges, which the Sanhedrin alleged against Jesus, these being: that he perverted the nation, stirred up the country all the way to Galilee, etc. Mark remembered that Pilate here focused on their charge that Jesus was making himself King. Mark omitted the event of Pilate's sending Jesus to Herod.

Art thou the King of the Jews … The deceit of the Sanhedrin was never more diabolical than here. The popular and erroneous conceit that the divine Messiah would be a literal King of Israel was their allegation, not that of Jesus. It was precisely because our Lord would not consent to be such a King that they so thoroughly hated him. If our Lord had accepted such a view of his Messiahship, the Sanhedrin would have supported him and aided him in every possible manner against the Romans.

Pilate's question centered upon the charge of greatest interest to the governor who was charged with protecting Caesar's interests. Jesus' reply has the effect of "Yes, I am the King of the Jews, but not in the sense meant by the accusers." Pilate accepted Jesus' answer as proof of his innocence.

Smith's Bible Commentary

Let's turn to Mark's gospel chapter 15.

Jesus was arrested in the Garden of Gethsemane in the evening or late night, and immediately brought before Caiaphas the high priest and some of the rulers where they held an illegal night tribunal. And they tried to develop charges that they could bring against Jesus before the Roman court because they were determined that Jesus must be put to death. But they did not have the power of condemning a prisoner to death. That was Rome's power. So, their trial against Jesus was basically a religious trial. And they had many witnesses that came; none of them could agree together. And finally, the high priest said directly to Jesus, "I adjure you by the living God, tell us, are you the Son of God?" And Jesus answered in the affirmative and said, "Henceforth you're not going to see Me until you see Me in the right hand of power." And the high priest tore his clothes and he said, "What need we of any further witnesses?" In other words, "We don't need a witness. This guy has witnessed against Himself. What do you think of this?" And they all said, "It's blasphemy!" "What shall we do to Him?" "Let Him be put to death." Well, there's no way the Roman court is going to put a man to death for blasphemy against the Jewish religion. So they had to develop other charges when they brought Jesus before Pilate because their religious charges would not hold any credence in a Roman court. Now,

And straightway in the morning [this trial was at night,] the chief priests [they gathered together the whole council, verse one of chapter 15, and they] held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him ( Mark 15:1-2 ),

Now, no doubt the charges that they brought against Jesus were charges of insurrection against Rome, claiming that He was a king. And they did throw in the charge, though it was a false charge that He said they should not pay taxes to Caesar. So basically, the only charges that they could bring against the Rome court against Jesus would be insurrection against Rome. And these would be capital offenses for which He could be put to death.

"Then Pilate asked Him,"

Art thou the King of the Jews? And he answering said unto him, Thou sayest it [You said it]. And the chief priests accused him of many things; but he answered nothing [but he did not make any defense for himself]. And Pilate asked him again, saying, Answerest thou nothing [Don't You answer anything to these charges]? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marveled. Now at that feast [that is the Feast of the Passover,] he released unto them one prisoner, whomsoever they desired [it was a custom of the Roman government to honor the feast by turning free a prisoner unto the people, a prisoner of their choice]. And there there was one [certain prisoner] named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying aloud began to desire him to do as he had ever done unto them [as he was accustomed to do, on this particular day of the year, release a prisoner]. But Pilate answered them, saying, Will ye that I [do you want me to] release unto you the King of the Jews? For he knew that the chief priests had delivered him for envy. But the chief priests moved the people, that he should rather release Barabbas unto them. And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? And they cried out again, Crucify him. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified ( Mark 15:2-15 ).

So we find the account of Jesus before Pilate. For many years there were certain Bible critics that found what they felt to be a discrepancy in the scriptural record because of the reference to Pilate. And within the Roman records that have been discovered up to that point, there was no record of any man named Pilate ever being a governor over Judea. And so those Bible critics who are so willing and ready to find some discrepancy in the Bible began to aver with all of their scholastic pomp that the Bible was not a credible record at all because it listed people who never did exist, people whose names were absent from any other record or any other source. And because there was no other source naming Pilate as a Roman governor, then surely the Bible account has to be spurious and you cannot rely or trust in the Bible. And these men gained great notoriety by their proclamations and the papers were only too happy to publish them and their findings. However, when excavations were being done in Caesarea, they happened to cross an interesting stone that had the record of Pilate inscribed upon it, "The Governor of Judea," and telling a little bit about his office as governor. And so all of the scholars and all of their discrediting of the Bible was, of course, discredited itself and the Bible stood once more as an anvil, as the hammers that were beaten against it were worn out and tossed aside. And now it is thoroughly recognized and there has been much more discoveries by the archaeologists that have proved that Pilate did indeed live and govern over Judea. In fact, we know quite a bit about Pilate's history now. But it's interesting how that people are so ready to find fault with the Word of God, or so ready to discredit it. And how much publicity they can get on any statement discrediting the Bible. Yet when they found this stone of Pilate, very little was mentioned about it in the press. You know, the guys just sort of bow their heads and put their tail between their legs and slink away and hope that people will forget their asseverations that Pilate was not a real person.

Jesus is accused of being the King of the Jews. He's more than that. He's the King of Glory. But Jesus did not defend Himself. Now in Isaiah it said, "And as the sheep before her shearers is dumb, so He openeth not His mouth." It is possible that this crowd that had gathered before Pilate had not gathered on the account of Jesus. It is quite possible that the crowd that had gathered was drawn together by Fonda and Hayden in order to have this man Barabbas released. It could be that was the purpose of the crowd being there. Now we find the charge against Barabbas was insurrection. That would not be a bad or evil thing as far as the Jew was concerned. In fact, this was a common problem that Rome had with Judea, the many insurrections. For there were many zealots who hated that Roman occupation of their land. And they were constantly having uprisings against the Roman occupiers. And there was, of course, this man Barabbas. It could be that to the people he was a national hero because he dared to stand up against Rome. So that, it is quite possible that the crowd that was there was not actually there to witness the trial of Jesus, but were there for the purpose of getting the release of Barabbas, to put the pressure on that Barabbas might be released, as sort of a popular hero. And that this trial of Jesus was just something that was thrown upon them. But they themselves actually weren't too aware of Jesus or who He was. That is a possibility.

There are many times those who say, "Well, now look at the fickleness of the crowd; just the few days before they were saying 'Hosanna, hosanna! Blessed is He who comes in the name of the Lord!' And now they're crying, 'Crucify Him!'" It could be that you're dealing with two entirely different crowds and not with a fickle condition of the multitude. But those that were there to really see the imposition of death upon Jesus were the high priests, the scribes, and that these other people were actually there and had gathered there on this day in order to help facilitate the release of their popular hero Barabbas. So that we so oftentimes hear Barabbas cast in an evil light, "How would they chose this man who was a murderer and insurrectionist and all?" Well, it's because he was an insurrectionist that they sort of admired him. And he could have been a real people's hero as far as insurrection against Rome was concerned. Nonetheless, however it may be, the people chose a lawless man over the law, over a man who was obedient to the law. Their choice was a sad choice indeed, and it so often reflects the attitude of people of choosing lawlessness over the law.

Pilate asked them a question that is a question that is very relevant to each one of us, "What will you then that I shall do unto Him whom you call the King of the Jews? What shall I do with this man?" That's something that every one of you have to determine in your own hearts. What are you going to do with Jesus who is called the King of the Jews? You see, you've got to do something with Him. He is a radical, and as a radical you cannot be neutral towards Him. You've got to have some kind of an opinion. You've got to do something with Him. And you see, you've got to either believe Him or not believe Him. You've got to receive Him or reject Him. Now, not to believe in Him is to not believe in Him. In other words, you can't be neutral; you've got to take a stand one way or the other. You either believe or you don't believe. You can't be neutral. Not to receive Him is to reject Him. Not to confess Him is to deny Him. And each of you must determine what you are going to do with this man Jesus who is called the King of the Jews. For you either confess or deny, you receive or you reject, you believe or you don't believe.

Pilate was the judge. He is asking the people to give him direction for his decision, a very unusual move on the part of the judge. But yet, in this case, it's a significant move because really, it's the people's choice. It's a personal choice. And each man must make the decision for himself; you can't leave it up to Pilate to make the decision for you. You make the decision for yourself and you are responsible then for that decision that you make.

In a sense, each of you stand as the judge of Jesus Christ. Was He really the Son of God, or was He a charlatan and a fake? Did He really die for the sins of the world? Was He really risen from the dead? Or is it all a farce, a hoax? And each of you must stand as judge of the facts of history to determine whether or not these are accurate or inaccurately reported to you. So you must finally decide and determine what you are going to do with this man Jesus, who is called the Christ, the King of the Jews. But the ironic twist of the whole thing...your being the person who must judge for yourself concerning Jesus Christ, the ironic twist is that your decision concerning Him has absolutely nothing to do with His destiny. Though you have to judge, you are not determining His destiny; but in reality, you are determining your destiny. To believe in Him, to receive Him, to confess Him is to receive eternal life. To not believe in Him is to receive eternal damnation. And thus, you as the judge are determining your own destiny when you make your determination concerning Jesus Christ. It's a very heavy thing. I am the judge, but yet it is my fate that is being determined by the judgment that I make. What Jesus is, He is. You can't change it. What He is He has always been and will always be. Your decision concerning Him will not affect Him at all. But it will determine where you spend eternity.

"Pilate, willing to content the people..." This is justice of convenience, which is not true justice. To give in to the will of the people, though you know it is wrong, to yield to the pressure of the crowd, though you know it is wrong, it's always a hard position to be in. In your heart you know what is true. In your heart you know what is right. In your heart you know what you ought to do. But there is this pressure against you, the pressure to make the wrong decision, to do the wrong thing. And how sad it is when a person yields to that pressure, rather than to stand up for that which he knows to be right and true. Pilate, in order to placate the people, freed Barabbas but delivered Jesus to be crucified.

"And he scourged Him..." Now, we have it only in one word: "scourged Him." Yet that scourging was one of the cruelest forms of punishment administered by Rome. In fact, it was such a horrible punishment that there was a law that no Roman prisoner being a Roman citizen could be scourged without first of all having a formal trial.

The purpose of scourging was to discover information. You've heard of the old third degree, which of course the supreme courts have outlawed now. You know, when they turn the hot lights on and they don't feed you and they keep asking you questions, and they wear you down mentally until finally you're ready to sign your confession and all. And where they take the pliers and pull out your fingernails and they pinch your ears and they slap your face...and you know, all of the old third degree thing to get a person to confess. Well, this was the "tenth degree" kind of an exercise of the Roman government, where they would tie the prisoner over a post so that his back was stretched out and exposed. And then they would use this leather whip with sharpened bits of lead and glass tied in it; and it would literally tear the prisoners back to shreds, as they would lay this lash over their back thirty-nine times.

They always had a scribe standing by who was recording the confessions that the prisoner would cry out. And the idea was, as the stripe was laid upon you, you would cry out a crime that you had committed. You confessed to some crime. And that way they would make the next lash a little easier and a little easier. And it was to help the Roman government solve a lot of the unsolved crimes prior to putting the man to death. It was to clear up the police blotter of a lot of the unsolved crimes in the community. And it was very effective. It was so painful that there are records of many men who went insane through the beating, and rarely would a man survive it. Usually, he would die from the loss of blood and just the horrible painfulness of this experience. And many prisoners died during the scourging, many went insane.

"As a lamb before her shearers is dumb, so He opened not His mouth." As they were scourging Him, He had nothing to confess. And of course, the idea was if there was no confession, then he lays the whip on a little harder and a little harder until you're forced to confess your sins, your crimes. Having nothing to confess, Jesus took the full brunt of that scourging. But it wasn't over; it was just the beginning.

And the soldiers led him away into the hall, called the Praetorium; and they called together the whole band [of soldiers] ( Mark 15:16 ).

Now you're going to have some barracks fun. These Roman soldiers are going to take this man who has been condemned to die, the man who made claim to be the King of the Jews. And they're going to make fun of Him and have just a ribald type of a time as they mock and make fun of the prisoners.

And they clothed him with purple [the kingly color], and platted [they wove] a crown of thorns, and put it about his head ( Mark 15:17 ),

The King of the Jews, His only crown a crown of thorns. How significant! Where did thorns come from anyhow? Going back to the book of Genesis when Adam rebelled against God and God began to pronounce the curse upon man and upon woman, and God said, "Cursed be the ground; thorns and thistles shall it bring forth." Those thorns were the result of God's curse against sin. Here was Jesus ready to bear the curse of sin. How appropriate that they should crown Him with a crown of thorns.

And they smote him on the head with a reed [with a club] ( Mark 15:19 ),

They were just hitting Him on the head. Now, earlier He had been buffeted in the court of Caiaphas. They put a sack over his head and began to beat Him in the face with their fists, plummet Him and then to slap Him and say, "Prophesy! Who is it that hit You?" Now He is scourged, and now He is being hit over the head with a reed.

and did spit upon him, and bowing their knees [mock] worshipped him ( Mark 15:19 ).

You can almost see them; you can almost hear their laughter. They're not to be blamed too much; theirs isn't really hatred, theirs is just a big laugh, a lot of fun.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him ( Mark 15:20 ).

Having had their fun, now they get down to business.

And they compel one [a man whose name was] Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross ( Mark 15:21 ).

Now, all a Roman soldier had to do is lay his spear on your shoulder, flat side on your shoulder, and tell you what to do, and you had to do it. If you were walking along the path and you came to a Roman soldier who was carrying his gear down the road, he could lay his spear on your soldier and say, "Carry this for me one mile." And the paths were all marked out with milestones by Rome and you can see these milestones even today. And legally, you were obligated to carry that load for that soldier one mile. He could force you to do it; that was the law of Rome. However, the law of Rome would only compel you to do one mile. You could carry it through one mile, then you could dump it and go. But he had the power to compel you to carry it one mile. Now, that is what Jesus was talking about when He said, "If they compel you to go one mile, go two." So, they laid the sword on Simon's shoulder flat side down and they said, "Carry this man's cross!"

Simon had no doubt come to Jerusalem for the Feast of the Passover. As the adult male Jews came from all over the world for this particular feast and he just happened to be there and just happened to be the man that the Roman soldier laid his spear on, so that he was forced to carry the cross of Christ. But there is interesting indication that though it is possible he never knew Jesus up to this point, that Simon actually became converted and became a very important part of the early church.

There's a reference in Act 13:1 to Simeon, who was called the Niger, indicating that he was from Africa, who was among the group of the ordaining elders that sent Paul and Barnabas on the first missionary journey. Rufus and Alexander, being his son's name, there are references in the Bible to Rufus. And it is quite possible that Mark tells us he is the father of Rufus and Alexander in order identify Simon who was well-known in the early church and became a very vital part of the early church. There are those bits of evidences and there are others in the New Testament that indicate that particular possibility, and it is interesting to speculate.

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull ( Mark 15:22 ).

Now, it is assumed that it was called the Place of the Skull today because across from the wall of Jerusalem between the Damascus gate and Herod's gate, there is a barren side of a cliff which was created from an ancient stone quarry, where, as the result of the stones being quarried from there and landslides and so forth, there is definitely the appearance of a skull as you look at the cliff. And it could be that the Golgotha got its name from the appearance of the face of that jagged cliff. It is also possible that it got its name, The Place of the Skull, from the fact that this was perhaps the place where the Romans crucified most of the prisoners. And when they were crucified, they were usually left there on the crosses until they died. And sometimes it took as many as six days for a person to die. He would die by exposure, malnutrition and starvation. And they'd leave them hanging until they died. And then they would oftentimes continue to leave them hanging, or they would just cut them down and the dogs and the birds would come and feed on the bodies. And so it could be that there were just a lot of skulls of men who had been crucified at that place around that had been left after the dogs and the birds had done their job on them. And it is possible that that's where it received the name The Place of the Skull. My personal opinion, and it is the first, as you go over there today, you can surely see that appearance of a skull on the face of the mountain or on the face of that hillside there. It's the top of Mount Moriah actually. And there's a very definite impression or face of the skull upon it. And I believe that that is the actual site of the crucifixion of Jesus.

And they gave him to drink wine mingled with myrrh: but he received it not [would not receive it] ( Mark 15:23 ).

There were a certain group, a society of ladies in Jerusalem, a society of mercy, who would make up this concoction of wine with myrrh that had the effect of an anesthesia and would stupefy the prisoners so that they would not experience so badly the suffering and the pain of crucifixion. And so they would come out when prisoners were ready to be crucified, and they would give them this stupefying drink, so that the person would sort of be out of their head and not experience as badly the terrible pain and suffering of crucifixion. And they offered it to Jesus. But to me it is significant that He refused it, in order that He might taste of death for very man and know what it was.

Many of His followers in time to come were to be crucified also for their belief in Jesus Christ. When Peter was condemned to die by crucifixion, Peter requested that he have the privilege of being crucified upside down, as he was not worthy to be crucified as his Lord. Jesus, no doubt knowing that many of His followers would be stoned to death, would be crucified, would be beaten to death, would be burned to death, refused that stupefying drink in order that He might know and be able to comfort those who later on would go through the same pain and torture for His sake.

And when they had crucified him, they parted his garments ( Mark 15:24 ),

Now, He would have had sandals, He would have had an inner robe, He would have had the sash that they tied their robe with, His turban. And then, that beautiful outer robe that was made by loving hands, a coat that was sewn or an outer robe that was woven without any seams. And so, they parted His garments. One fellow took the sandals and another the sash, another the inner robe, another the turban. But they cast lots for His robe, for they said, "There's no sense of tearing this thing up; it won't do anybody any good." So they threw dice to see who would get that outer coat.

And it was the third hour, [that is nine o'clock in the morning,] and they crucified him ( Mark 15:25 ).

The day began at six o'clock in the morning, the night watch began at six o'clock in the evening, and the day watch began at six o'clock in the morning. So at nine o'clock, the third hour, they crucified Him.

And the superscription of his accusation ( Mark 15:26 )

Now, when a prisoner was condemned to death, they made him, as a rule, carry his own cross to the place of execution. And they would have four Roman soldiers that would be marching with the prisoner in the middle. And one Roman soldier would go in the front with a sign that bore the charges against the prisoner. And they would never walk the shortest route to the place of execution, but would take the longest route through the city, making a lot of clamor and a lot of noise so that the people would have fears struck in their heart against rebelling against Rome or whatever. So the fellow in front would carry the wood with the accusation written, the reason why the prisoner was being crucified. And so they took Jesus through the streets, and finally, when they came to the place of the cross and nailed Him upon the cross and raised it up, they took the charges, "The King of the Jews," and they nailed it on His cross, the accusations that were made against Him. And so,

And the superscription of his accusation was written over, THE KING OF THE JEWS. And with him they crucify two thieves; the one on his right hand, and the other on his left. And the Scripture was fulfilled, which saith, And he was numbered with the transgressors. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, Save thyself, and come down from the cross ( Mark 15:26-30 ).

Jesus one day said to them when they asked for a sign, "Destroy this temple and I will build it in three days." And they thought that He was talking about the temple that Herod had begun construction on. They said, "Forty-seven years have we been building this temple, and You say that You're going to rebuild it in three days." But they didn't realize He was talking about the temple of His body. And they were indeed destroying the temple of His body, but in three days, He was going to raise it up; He was going to rebuild it. He said, "No man takes My life from Me; I give My life. I have power to lay down My life; I have power to take it up again."

"Wagging their heads..." Get now the mental picture, and you have to almost have visited the East to get the mental picture and to catch the fervor of these people and their temperaments, when you see them on the streets as they are bargaining or dealing with each other as they are expressing their views. They are very demonstrative people. When you go to the sheep market and watch the haggling for goats and sheep and all, you'll see them yelling at each other. They stomp, they wave their hands, they wag their heads, and they are just very demonstrative that way. And as you stand there listening to them, you swear that they're going to pull out knives and kill each other. Of course, you can't understand what they're saying as they're yelling at each other and stomping and shaking their heads and everything else. And finally you'll see them strike their hands and it means, "It's a deal!" They made a bargain. So the guy will take the goat and give the guy the money and walk off with it. And that's just a part of their culture, their temperament, their nature. And so you can visualize these fellows just full of emotion, shaking their heads as they yell these taunts at Jesus.

Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save ( Mark 15:31 ).

Two statements: one of them was true; one of them was false. It is true He saved others, and they recognized that. It was an admission that they had to make. People all around them had been saved by Jesus. There were blind people who could see, there were lame people who were walking, there was Lazarus who was raised from the dead. He saved others, that they had to admit. They could not deny the evidence. "He saved others," an interesting confession of His enemies. The false statement was, "Himself He cannot save." That is wrong; He could have saved Himself. Actually, He could have appealed to Pilate. Pilate was doing his best to free Jesus. As you get into John's gospel, he points out even more clearly how anxious Pilate was to set Him free. But Jesus was not cooperative with Pilate at all. Jesus wouldn't answer him. He could have just said the right thing to Pilate and Pilate would have just said, "Well, you know, you Jews go your way." I think that Jesus probably could have appealed to the crowd. Emotions were high, but He could have just appealed to the crowd and saved Himself. Or, as He had said to Peter earlier, "Hey, Peter, put away your sword. Don't you realize that at this moment, I could call for ten legions of angels to deliver me from their hands? The cup that the Father has given Me to drink, shall I not drink it?" He could have saved Himself by calling on the angels to come and deliver Him out of the hands of these wicked men. He could have saved Himself, but He didn't save Himself.

Now, there's a bit of irony here. "He saved others; Himself He cannot save." The whole statement taken as a whole is true as a whole statement. Though a part of it is false, as a whole statement it is true. If He is to save others, He cannot save Himself. You see, if He saves Himself, then He can't save others. The only way He can save others is by not saving Himself. So, the statement as the whole is true. "He saved others; Himself He cannot save." You can't do both. You can't save yourself and others. You can only save others. He can only save others by giving Himself as a sacrifice.

They said,

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him ( Mark 15:32 ).

Now Luke's gospel tells us that later on one of them had a change of heart, and we will get to that when we get to Luke's gospel.

And when the sixth hour was come ( Mark 15:33 ),

Six hours on the cross...remember it was nine o'clock, the third hour when they put Him on the cross? The sixth hour would be high noon.

there was darkness over the whole land until the ninth hour [three o'clock in the afternoon] ( Mark 15:33 ).

It became midnight at noon, darkness over the whole land. There is no particular phenomena that you can blame for the darkness. It could not have been an eclipse of the sun, for this was Passover and it was full moon. And the sun and the moon were opposite of each other during the Passover or during full moon, so it's impossible that it could have been an eclipse. It was as though heaven was veiling itself from this horrible crime that man was committing. This dark shroud covered the earth from the sixth hour, or from twelve o'clock noon until three o'clock in the afternoon.

And at the ninth hour [three o'clock in afternoon] Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? ( Mark 15:34 )

Mark gives the words of Jesus in the language that Jesus spoke them, and very rarely do we have the actual words of Jesus. We have the translation of the words of Jesus, and usually he translates it into Greek and then from Greek to English. But here he gives us the actual words in order that we might understand why some of those who were standing by thought that He was crying for Elijah. "Eloi, Eloi." They thought He was crying, "Elijah, Elijah." But in reality He was crying, "My God, My God, why hast Thou forsaken Me?" The answer to it is found in Psalm 22 , which begins, "My God, my God, why hast thou forsaken me? Why art thou so far from the cry of my roaring? I cry unto thee in the daytime and thou hearest not; and in the night season and I am not silent. But thou art holy, O thou that inhabits the praises of thy people." It was because of the holiness of God that Jesus was forsaken of God. For sin always separates a man from God, and when the sins of the world were placed upon Jesus, that fellowship that He had experienced, that coexistence, that oneness with the Father was broken. He who had existed with God from the beginning, He who shared the glory of God before the world ever existed was forsaken of God when God laid on Him the iniquities of us all. He tasted of death for every man. He tasted of death for you. He experienced the consequence of sin, spiritual death, separation from God. And thus, the cry, "My God, My God, why hast Thou forsaken Me?" He was forsaken of God in order that you would never have to be forsaken of God.

God help you, that you never echo that prayer of Jesus. Those who live in sin, those who refuse Jesus as their Savior experience separation from God, spiritual death. And the Bible says, "They are dead while they yet live." But it will eventuate in eternal death, the second death, as Jesus said, "And I will say to those on my left hand, 'Depart from Me, ye workers of iniquity. Depart from Me.'" Separation from God. I Thessalonians Mar 1:9 speaks again of that eternal separation from God.

And some of them that stood by, when they heard it, said, Behold, he calleth Elias [Hey, he's calling for Elijah]. And one ran and filled a sponge full of vinegar, and put it on a reed and gave him to drink ( Mark 15:35-36 ),

They thought He was getting delirious, the one did. The others said,

[Hey,] let [Him] alone; let us see whether Elias [Elijah] will come to take him down ( Mark 15:36 ).

You know, this might be interesting, exciting.

And Jesus cried with a loud voice ( Mark 15:37 ),

And we are told in the other gospels, the cry was, "It is finished!"

and gave up the ghost ( Mark 15:37 ).

Or, He dismissed His spirit. As He said, "No man takes My life from Me; I give My life. I have the power to lay it down; I have the power to take it up." That is why it is so wrong that the church for so many years tried to blame the Jews for the crucifixion of Jesus. They're not responsible; we're responsible. Jesus gave His life. No man took His life from Him; He gave His life. "He bowed His head and dismissed His spirit."

And the veil of the temple was rent [torn] in twain [two] from the top to the bottom ( Mark 15:38 ).

At this point, God took the veil of the temple, which some say was eighteen inches thick, woven cloth, and God took the thing and just ripped it from the top to the bottom. What did the veil of the temple represent? The unapproachableness of God by man. Only the high priest dared to go in behind that veil, and he only one day of the year. God was unapproachable by man, by sinful man. But when the death of Christ was accomplished, God ripped that veil of the temple and was in fact declaring, "Now, we may come boldly unto the throne of grace to receive mercy, because Jesus has made the way to God for every man." God is no longer unapproachable. But you and I can come to God today through Jesus Christ. The veil has been rent; the way has been made. The approach to God is now possible for just the common person like us. Oh, how glorious that we can come into the presence of God through Jesus Christ! And we don't have to go through a lot of washings and sacrifices and everything else. There has been one sacrifice for all. It's so complete, it's so full that it satisfies for all of us and God is now approachable. Jesus said, "I am the way, the truth and the life; no man comes to the Father but by Me" ( John 14:6 ). But the glorious thing is, we can come to the Father through Him.

And when the centurion, which stood over against him [was standing by], saw that he so cried out, and gave up the ghost [was able to dismiss his spirit], he said, Truly this man was the Son of God ( Mark 15:39 ).

He saw that He had the power of just saying, "Okay, that's it; spirit, you can go now." And he marveled that the Man had the power to lay His life down.

There were also women who were looking on afar off [perhaps over on the city wall, which is not that far away, maybe two hundred feet]: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome ( Mark 15:40 );

Now His mother Mary was standing right there near the cross. She was close enough that Jesus could speak to her from the cross, which He did. John was standing with the mother of Jesus close by the cross. But these other Marys, Mary Magdalene (and she is always identified as that title, Mary Magdalene), a woman from whom Jesus had delivered from seven devils, and Mary the mother of James the Less, so not James and John, but James the Less and Joses, probably the wife of Cleophas, or Altheus. And so, you have in the disciples, James the Less, who is the son of Altheus. So, this is Mary, the wife of Altheus, the mother of James the Less and Joses and Salome.

Who also, when he was in Galilee, [these women] followed him, and ministered unto him; ( Mark 15:41 )

Now, you've probably not thought too much about when Jesus was traveling around the country with His disciples and all. They have to eat. If they rip their clothes, they've got to be sewn and all. And so, there were the group of women who went around and fixed the meals and ministered to those practical aspects of life, and took care of those things. And so these are three of the women who were following with the disciples and ministering unto Jesus.

and many other women which came up with him unto Jerusalem. And now when the even[ing] was come, because it was the preparation, that is, the day before the sabbath ( Mark 15:41-42 ),

Remember, it's three o'clock in the afternoon that Jesus dismisses His spirit. You have now three hours before the Sabbath begins, sundown. So, they had to prepare for the Sabbath, because you couldn't cook on the Sabbath Day. You had to get everything all set. So everybody is scurrying. Usually the businesses over there close down Friday afternoon at about one o'clock. And everybody goes home and starts to prepare for the Sabbath Day; get all the food cooked and everything all set, so that you get all the hot plates plugged in so you don't have to plug anything in on the Sabbath. And you get the whole thing set so you don't have to kindle any fires or anything on the Sabbath Day. So you have to prepare for the Sabbath. So, time is running out. They didn't want anybody hanging there on the Sabbath Day, so they had to get the whole thing over before sundown.

And so it was evening, it was the afternoon, preparing for the Sabbath.

Joseph of Arimathea, an honorable counselor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved [or begged for] the body of Jesus. And Pilate marveled if he were already dead ( Mark 15:43-44 ):

He couldn't believe that He was dead this quickly.

and calling unto him the centurion, he asked him whether he had been any while dead [if Jesus was already dead]. And when he knew it of [found out from] the centurion [that Jesus was dead], he gave the body to Joseph. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of the rock, and rolled a stone unto the door of the sepulchre. And Mary Magdalene and Mary the mother of Joses [those who were afar off, they] beheld where he was laid ( Mark 15:44-47 ).

One of the gospel writers tells us that near the place where Jesus was crucified, there was a garden. And in the garden, there was a tomb that had never been used, and that it was this tomb where Jesus was laid. They have discovered right near Golgotha, in fact just over the edge of Golgotha, the remains of an ancient garden. There are the cisterns there that were used to water the garden. And in this garden, of course, there is a tomb. And it is my feeling, conviction, that this is the actual tomb where Jesus lay for three days and three nights. It's always a very moving experience to step in that tomb and to look at the slab that is there, and to realize that is probably the place where Jesus' body lay for three days and three nights. In front of this tomb, there is a track which they often had in front of the tombs, where they would roll these stones along the track and cover the opening into the tomb. There is no stone at this particular tomb, but there is the remains of the track where a stone once rolled.

We are told here that the tomb belonged to Joseph of Arimathea. He was a wealthy man. He begged the body of Jesus. He wrapped it in this fine linen and laid Him in the sepulchre. However, because of the timing, they did not have the opportunity to put the spices and all on the bodies, which they often did. But, He was wrapped carefully. And they wrapped bodies in a scientific way, wrapping around and around this shroud around the body.

"

Contending for the Faith

And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

And Pilate asked him, Art thou the King of the Jews: Mark’s account of the trial before Pilate is brief, but the other gospel writers supply some of the preliminary details. John 18:28 points out that the Sanhedrin council members will not enter into the pagan procurator’s house because they do not want to be defiled during the Passover week: thus, the trial takes place outside. While a judicial verdict from the Sanhedrin is the result of a group or bench of judges, the chief Roman official--Pilate in this instance--is solely responsible for the verdicts rendered from his court. Those who sit on the bench with the Roman magistrate have no power to render verdicts but serve only in an advisory capacity. From what is known of Roman legal procedure, it is probable that representatives of the Sanhedrin present Pilate with the specific charges against Jesus, either verbal or written. According to Luke 23:1-5, the Sanhedrinists lodge three charges against Jesus: (1) that He perverts the nation; (2) that He forbids giving tribute to Caesar; and (3) that He says He is a king. It is the charge that Jesus wants to make Himself a king that is of particular interest to Pilate and one that Pilate could not ignore. If the charge is true, it would be tantamount to high treason against Caesar. It is at this point that Pilate takes Jesus inside the praetorium to examine Him.

It is ironic that Jesus has always refused the overtures of the Jews to become their political king, and now the Sanhedrin deftly misrepresents Jesus’ claim to be the Messiah as a claim of political kingship. Of course, the fact that Jesus claims to be the Messiah means nothing to Pilate; but when the expression is secularized into "king of the Jews," Pilate is forced to examine the claim to see if it is treasonous, hence the question, "Are you the king of the Jews?" Pilate’s emphasis is on the word "you." With a note of incredulity in his voice, Pilate is asking, "You are the king of the Jews?" In Pilate’s estimation, Jesus certainly does not have the appearance of royalty.

And he answering said unto him, Thou sayest it: Jesus’ answer is given in much more detail by John, who records the entire conversation between Jesus and Pilate. Jesus answers Pilate in the affirmative--"It is as you say"--but there is a note of reservation in Jesus’ answer. Jesus explains to Pilate that as the Messiah, He is the king of the Jews; however, He is not the king of the Jews in a political sense (John 18:34-37). If Jesus answers clearly and emphatically, "Yes, I am the king of the Jews," then Pilate would end the trial immediately and pass judgment upon Him. But the vagueness of Jesus’ answer makes it necessary for Pilate to call other witnesses who are prepared to testify against Him.

Dr. Constable's Expository Notes

Pilate had absolute authority over Jesus’ fate under Roman law. Customarily trials such as this one took place in public. [Note: Grassmick, p. 185.] They also took place "as soon after dawn as possible because the working day of a Roman official began at the earliest hour of daylight." [Note: Lane, p. 549.] First, the plaintiffs or accusers made their charges against the defendant. Then the prosecutor, in this case Pilate, examined the defendant who could speak in his own defense, and he heard the testimony of any witnesses. Next, the prosecutor consulted with his legal advisers and finally pronounced his verdict. The execution of the sentence followed immediately. [Note: Grassmick, p. 185.]

Pilate’s question shows that the Jews had charged Jesus with claiming to be a king. Claiming to be a king was tantamount to treason against Caesar and was a capital offense. Jesus admitted that He was the King of the Jews, but He implied that He was a different kind of king than Pilate thought (cf. Matthew 27:11). John wrote that Pilate discussed the nature of Jesus’ kingship with Him further and concluded that Jesus was not guilty of treason (John 18:34-38).

Dr. Constable's Expository Notes

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

Dr. Constable's Expository Notes

2. Jesus’ Roman trial 15:2-20

During the Jewish trial Jesus had affirmed His messiahship and the Sanhedrin had condemned Him for blasphemy. During His Roman trial He affirmed His kingship and Pilate condemned Him for treason. The Roman trial, like the Jewish trial, had three stages: an interrogation before Pilate, an attempted interrogation before Herod, and an arraignment and sentencing before Pilate. [Note: For helpful insights into Roman law as it affected Jesus’ trial, see R. Larry Overstreet, "Roman Law and the Trial of Christ," Bibliotheca Sacra 135:540 (October-December 1978):323-32.]

Barclay's Daily Study Bible

Chapter 15

THE SILENCE OF JESUS ( Mark 15:1-5 )

15:1-5 Immediately, early in the morning, the chief priests, together with the elders and the experts in the law--that is to say, the whole Sanhedrin--held a consultation. They bound Jesus and took him away and handed him over to Pilate. Pilate asked him, "Are you the King of the Jews?" Jesus answered, "It is you who say so." The chief priests made many accusations against him. Pilate again questioned him, "Have you no answer to make?" he said. "See how many accusations they have made against you." Jesus answered nothing further, and Pilate was amazed.

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

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

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

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

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

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

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

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

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

THE CHOICE OF THE MOB ( Mark 15:6-15 )

15:6-15 At the time of the Feast, it was the custom for the governor to release to the people a prisoner, whom they were accustomed to choose. There was a man called Barabbas, confined with the revolutionaries, who had committed murder during the insurrection. The crowd approached Pilate's judgment seat and began to request that he should carry out the customary procedure for them. Pilate answered, "Do you wish me to release to you the King of the Jews?" For he knew that the chief priests had handed him over to him through sheer malice. The chief priests stirred up the mob to demand the release of Barabbas all the more. Pilate again asked them, "What shall I do to the man you call the King of the Jews?" Again they shrieked, "Crucify him!" Pilate said to them, "What harm has he done?" They shrieked the more vehemently, "Crucify him!" Pilate wished to please the mob, and he released Barabbas for them, and, when he had scourged Jesus, he handed him over to them to be crucified.

Of Barabbas we know nothing other than what we read in the gospel story. He was not a thief, he was a brigand. He was no petty pilferer but a bandit, and there must have been a rough audacity about him that appealed to the crowd. Perhaps we may guess what he was. Palestine was filled with insurrections. It was an inflammable land. In particular there was one group of Jews called the Sicarii ( G4607) , which means the dagger-bearers, who were violent, fanatical nationalists. They were pledged to murder and assassination. They carried their daggers beneath their cloaks and used them as they could. It is very likely that Barabbas was a man like that, and, thug though he was, he was a brave man, a patriot according to his lights, and it is understandable that he was popular with the mob.

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

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

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

(i) They chose lawlessness instead of law. They chose the law-breaker instead of Jesus. One of the New Testament words for sin is anomia ( G458) , which means lawlessness. In the human heart there is a streak which resents law, which desires to do as it likes, which wants to smash the confining barriers and kick over the traces and refuse all discipline. There is something of that in every man. Kipling makes the old soldier say in Mandalay:

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

worst,

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

thirst."

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

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

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

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

THE SOLDIERS' MOCKERY ( Mark 15:16-20 )

15:16-20 The soldiers led Jesus away into the hall, which is the Praetorium, and they called together the whole company. They clad him in a purple robe, and they plaited a crown of thorns and put it on him, and they began to salute him, "Hail! King of the Jews!" And they struck his head with a reed, and they spat on him, and they knelt down before him and worshipped him. And after they had made sport of him, they took off the purple robe, and clad him in his own clothes. And they led him away to crucify him.

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

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

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

THE CROSS ( Mark 15:21-28 )

15:21-28 And they impressed into service a man called Simon of Cyrene, who was passing by, on his way in from the country, the father of Alexander and Rufus, and they made him carry his Cross. So they brought him to the place Golgotha, which means the place of a skull. They offered him wine mingled with myrrh, but he would not take it. They crucified him. And they divided out his garments, throwing dice for them to decide who should take what. It was nine o'clock in the morning when they crucified him. And the inscription of the charge against him was written on the Cross--"The King of the Jews." With him they crucified two brigands, one on his right hand and one on his left.

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

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

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

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

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

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

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

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

THE LIMITLESS LOVE ( Mark 15:29-32 )

15:29-32 Those who were passing by hurled their insults at him, wagging their heads at him. "Aha!" they said, "you who are going to pull down the Temple and build it in three days, come down from the Cross and save yourself!" Even so the chief priests jested with each other, with the experts in the law. "He saved others," they said, "He cannot save himself. Let this Anointed One of God, this King of Israel, come down from the Cross, so that we may see it and believe." And those who were crucified with him flung their taunts at him.

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

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

TRAGEDY AND TRIUMPH ( Mark 15:33-41 )

15:33-41 When it was twelve o'clock midday, there came a darkness over the whole earth, and it lasted until three o'clock in the afternoon. And at three o'clock Jesus cried with a great voice, "Eloi, Eloi lama sabachthani?" which means, "My God! My God! Why have you abandoned me?" When certain of the bystanders heard it, they said, "See! He is calling for Elijah!" Someone ran and soaked a sponge in vinegar and gave him a drink. "Let be!" he said, "till we see if Elijah is going to come and take him down." Jesus uttered a great shout--and died. And the veil of the Temple was rent in two from top to bottom. When the centurion who was standing opposite him saw that he died like this, he said, "Truly this man was the Son of God." There were some women watching from a distance, amongst whom were Mary of Magdala, and Mary the mother of James the little and of Joses, and Salome. They had accompanied him in Galilee and had attended to his needs. And there were many others who had come up with him to Jerusalem.

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

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

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

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

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

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

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

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

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

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

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

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

THE MAN WHO GAVE JESUS A TOMB ( Mark 15:42-47 )

15:42-47 When it was now evening, since it was the day of Preparation, that is, the day before the Sabbath, Joseph of Arimathaea, a respected member of the council, and a man who was himself waiting for the Kingdom of God, ventured to go to Pilate and asked for the body of Jesus. Pilate was amazed that he was already dead. He summoned the centurion, and asked if he had been long dead. And when he had learned the facts from the centurion, he granted the body to Joseph. And Joseph bought fine linen, and be took him down from the Cross and wrapped him in the linen, and put him in a tomb which had been hewn out of rock, and he rolled a stone against the door of the tomb. And Mary of Magdala and Mary the mother of Joses saw where he had been laid.

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

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

Joseph is a curious study.

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

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

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

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Mark 15:2

Thou sayest it ... "You have said so." An ambigous or humble affirmative.

Gill's Exposition of the Whole Bible

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

and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; :-; for so he was in a sense, in which he explained himself to Pilate's satisfaction,

John 18:36;

John 18:36- :.

Henry's Complete Commentary on the Bible

      1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.   2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.   3 And the chief priests accused him of many things: but he answered nothing.   4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.   5 But Jesus yet answered nothing; so that Pilate marvelled.   6 Now at that feast he released unto them one prisoner, whomsoever they desired.   7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.   8 And the multitude crying aloud began to desire him to do as he had ever done unto them.   9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?   10 For he knew that the chief priests had delivered him for envy.   11 But the chief priests moved the people, that he should rather release Barabbas unto them.   12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?   13 And they cried out again, Crucify him.   14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

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

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

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

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

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

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