Day 1165 of 1461 · 2030-03-10
Mark 15:1–23
1Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, bound Jesus, carried him away, and delivered him up to Pilate.
2Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.”
3The chief priests accused him of many things.
4Pilate again asked him, “Have you no answer? See how many things they testify against you!”
5But Jesus made no further answer, so that Pilate marveled.
6Now at the feast he used to release to them one prisoner, whom they asked of him.
7There was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder.
8The multitude, crying aloud, began to ask him to do as he always did for them.
9Pilate answered them, saying, “Do you want me to release to you the King of the Jews?”
10For he perceived that for envy the chief priests had delivered him up.
11But the chief priests stirred up the multitude, that he should release Barabbas to them instead.
12Pilate again asked them, “What then should I do to him whom you call the King of the Jews?”
13They cried out again, “Crucify him!”
14Pilate said to them, “Why, what evil has he done?” But they cried out exceedingly, “Crucify him!”
15Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified.
16The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort.
17They clothed him with purple, and weaving a crown of thorns, they put it on him.
18They began to salute him, “Hail, King of the Jews!”
19They struck his head with a reed, and spat on him, and bowing their knees, did homage to him.
20When they had mocked him, they took the purple off him, and put his own garments on him. They led him out to crucify him.
21They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross.
22They brought him to the place called Golgotha, which is, being interpreted, “The place of a skull.”
23They offered him wine mixed with myrrh to drink, but he didn’t take it.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~781 words.
Matthew Henry. 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 Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, Mar 15:10. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (Mar 15:3), and witness against him, Mar 15:4. Pilate opposed it all he could; "What will ye that I shall do to him whom ye call the King of the Jews? 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. 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. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. The soldiers, at the hour appointed, led him away from Pilate's judgment-hall to the place of execution (Mar 15:20), as a sheep to the slaughter; he was led forth with the workers of iniquity, though he did no sin. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, Mar 15:15. That also is mimicked; they saluted him with "Hail, King of the Jews; such a prince, and such a people, even good enough for one another." 4. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, Joh 11:51. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur piis - Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place.
John Calvin. And immediately on the break of day, the chief priests, with the elders and scribes, and the whole council, after having deliberated, led Jesus away bound and delivered him to Pilate. 1. And they led him away bound, and delivered him to Pointius Pilate the governor. 3. And Pilate said to the chief priests and to the multitudes, I find no fault in this man. 5. Then the whole multitude cried out together, saying, Take away this man, and release to us Barabbas; 19. But the chief priests and the elders persuaded the multitude to ask Barabbas, and put Jesus to death. 21. And Pilate answering again, said to them, What then do you wish me to do with him whom you call King of the Jews? 13. Thus, according to Mark, Pilate, in order to wound them still more deeply, says that even themselves call Jesus the King; meaning, that this title was constantly used, as if it had been his ordinary surname. And Pilate answered them, saying, Do you wish me to release to you the King of the Jews? 10. And the chief priests stirred up the multitude, that he would rather release to them Barabbas. 12. Pilate then wishing to satisfy the multitude, released Barabbas to them, and after having scourged Jesus, he delivered him up to be crucified. 16. And having mocked him, they stripped him of the purple, and put his own raiment on him, and led him away to crucify him. 21. Thus, when the Jews saw that Pilate was wearing out the time, and that the hour of noon was approaching, John says that they cried out the more vehemently, that the whole day might not be allowed to pass without something being done, (14:15.) But this is not inconsistent with the assertion, that our Lord was crucified about the close of the third hour; for it is plain enough, that no sooner was he hastily condemned, than he was immediately executed; so eager was the desire of the Jews to put him to death.
Full commentary on this passage
Matthew Henry
chapter
What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor (Mar 15:1-5). II. Cried out against by the common people, at the instigation of the priests (Mar 15:6-14). III. Condemned to be crucified immediately (Mar 15:15). IV. Bantered and abused, as a mock-king, by the Roman soldiers (Mar 15:16-19). V. Led out to the place of execution with all possible ignominy and disgrace (Mar 15:20-24). VI. Nailed to the cross between two thieves (Mar 15:25-28). VII. Reviled and abused by all that passed by (Mar 15:29-32). VIII. Forsaken for a time by his father (Mar 15:33-36). IX. Dying, and rending the veil (Mar 15:37, Mar 15:38). X. Attested and witnessed to by the centurion and others (Mar 15:39-41). XI. Buried in the sepulchre of Joseph of Arimathea (Mar 15:42-47).
Source · CC0-1.0 / Public Domain
1–14
Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?
II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Psa 118:27. Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.
III. The examining of him by Pilate upon interrogatories (Mar 15:2); "Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?" - "Yea," saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect." He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.
IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (Mar 15:3), and witness against him, Mar 15:4. Many of the Old Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Eze 22:26; Hos 5:1; Hos 6:9; Mic 3:11; Zep 3:4; Mal 1:6; Mal 2:8. The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam 4:13. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, Mar 15:3. When Pilate urged him to clear himself, and was desirous he should (Mar 15:4), yet still he stood mute (Mar 15:5), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer (Mar 15:2), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.
V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to g…
Source · CC0-1.0 / Public Domain
15–21
Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, Mar 15:15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Luk 23:16), could by degrees persuade himself to crucify him.
Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb 9:22. The blood is the life (Gen 9:4); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul (Lev 17:11), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium - A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law (Deu 21:23); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, Sa2 21:6. Haman and his sons were hanged, Est 7:10; Est 9:13. We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution fRom. but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree.
II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, Pe1 3:4. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thor…
Source · CC0-1.0 / Public Domain
22–32
We have here the crucifixion of our Lord Jesus.
I. The place where he was crucified; it was called Golgotha - the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur piis - Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh - The Lord will provide, expecting that so it would be seen in the mount of the Lord.
II. The time when he was crucified; it was the third hour, Mar 15:25. He was brought before Pilate about the sixth hour (Joh 19:14), according to the Roman way of reckoning, which John uses, with which ours at this day agrees, that is at six o'clock in the morning; and then, at the third hour, according to the Jews' way of reckoning, that is, about nine of the clock in the morning, or soon after, they nailed him to the cross. Dr. Lightfoot thinks the third hour is here mentioned, to intimate an aggravation of the wickedness of the priests, they were here prosecuting Christ to the death, though it was after the third hour, when they ought to have been attending the service of the temple, and offering the peace-offerings; it being the first day of the feast of unleavened bread, when there was to be a holy convocation. At that very time, when they should have been, according to the duty of their place, presiding in the public devotions, were they here venting their malice against the Lord Jesus; yet these were the men that seemed so zealous for the temple, and condemned Christ for speaking against it. Note, There are many who pretend to be for the church, who yet care not how seldom they go to church.
III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.
1. It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.
2. The garments of those that were crucified, being, as with us, the executioners' fee, the soldiers cast lots upon his garments (Mar 15:24), threw dice (as our soldiers do upon a drum-head), for them: so making themselves merry with his misery, and sitting at their sport while he was hanging in pain.
3. They set up a superscription over his head, by which they intended to reproach him, but really did him both justice and honour, The king of the Jews, Mar 15:26. Here was no crime alleged, but his sovereignty owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, Joh 11:51. Christ crucified is king of his church, his spiritual Israel; and even then when he hung on the cross, he was like…
Source · CC0-1.0 / Public Domain
John Calvin
1
Mark 15:1
Matthew 27:1-10
Mark 15:1
Luke 23:1
1. But when it was morning, all the chief priests and elders of the people took counsel against Jesus, to put him to death. 2. And they led him away bound, and delivered him to Pointius Pilate the governor. 3. Then Judas, who had betrayed him, perceiving that he was condemned, repented, and brought back the thirty pieces of silver to the chief priests and elders, 4. Saying, I have sinned in betraying innocent blood. But they said, What is that to us? see thou to that. 5. And having thrown down the pieces of silver in the temple, he retired, and went away, and strangled himself. 6. And the chief priests, having taken the pieces of silver, said, It is not lawful for us to throw them into the treasury, for they are the price of blood. 7. And having taken counsel, they bought with them the potter's field for a burying-place to strangers; 8. For which reason that field is called, The field of blood, to this day. 9. Then was fulfilled what was spoken by Jeremiah the prophet, saying, And they took thirty pieces of silver, the price of him who was valued, whom they of the children of Israel valued, 10. And gave them for the potter's field, as the Lord appointed me.
1. And immediately on the break of day, the chief priests, with the elders and scribes, and the whole council, after having deliberated, led Jesus away bound and delivered him to Pilate.
1. And the whole multitude of them arose, and led him away to Pilate.
Matthew 27:1. But when it was morning. The high priest, with his council, after having examined him at an unseasonable hour of the night, finally resolve, at sunrise, to place him at the bar of the governor. By so doing, they observe the form of judicial proceedings, that they may not be suspected of undue haste, when they run to Pilate at an unusually early hour, as usually happens in cases of tumult. But it is probable, that when Christ had been led away from their council, they immediately held a consultation, and, without long delay, resolved what they would do; for we have been already told at what time Christ went out from them and met Peter, which was after the cock-crowing, and just as day was breaking. The Evangelists, therefore, do not mean that they removed from the place, [239] but only relate, that as soon as it was daylight, they condemned Christ to death, and did not lose a moment in earnestly putting into execution their wicked design. What Luke formerly stated, (22:66,) that they assembled in the morning, ought not to be explained as referring to the very beginning, but to the last act, which is immediately added: as if he had said, that as soon as it was day, our Lord having acknowledged that he was the Son of God, they pronounced their sentence of his death. Now if they had been permitted to decide in taking away life, they would all have been eager, in their fury, to murder him with their own hands; but as Pilate had cognizance of capital crimes, they are constrained to refer the matter to his jurisdiction; only they entangle him by their own previous decision. [240] For the stoning of Stephen (Acts 7:59) took place in a seditious manner, as happens in cases of tumult; but it was proper that the Son of God should be solemnly condemned by an earthly judge, that he might efface our condemnation in heaven.
3. Then Judas, perceiving that he was condemned. By this adverb (tote) then, Matthew does not fix the exact point of time; for we shall find him shortly afterwards adding, that Judas, when he saw that the priests disdainfully refused to take back the reward of his treason, threw it down in the temple. But from the house of Caiaphas they came straight to the Pretorium, and stood there until Christ was condemned. It can scarcely be supposed that they were found in the temple on that day; but as the Evangelist was speaking of the rage and madness of the council, he inserted also the death of Judas, by which their blind obstinacy, and the hardness of the…
Source · Public Domain (CC Public Domain Mark 1.0)
2
Mark 15:2-5
Matthew 27:11-14
Mark 15:2-5
Luke 23:2-12
11. Now Jesus stood [245] before the governor. And the governor asked him, saying, Art thou the King of the Jews? Jesus saith to him, Thou sayest it. [246] 12. And when he was accused by the chief priests and elders, and he answered nothing. 13. Then Pilate saith to him, Hearest thou not how many things they testify against thee? [247] 14. And he did not answer him a single word, so that the governor was greatly astonished.
2. And Pilate asked him, Art thou the King of the Jews? And he answering said to him, Thou sayest it. [248] 3. And the chief priests accused him of many things. 4. And Pilate again asked him, saying, Answerest thou nothing? Lo, how many things do they testify against thee? [249] 5. But Jesus again answered nothing, so that the governor wondered.
2. And they began to accuse him saying, We have found this man subverting the nation, and forbidding to give tribute to Caesar, saying, that he is the Christ, a King. 3. And Pilate asked him, saying, Art thou the King of the Jews? And he answering said to him, Thou sayest it. [250] 4. And Pilate said to the chief priests and to the multitudes, I find no fault in this man. 5. But they persisted, saying, He stirreth up the people, teaching throughout the whole of Judea, beginning from Galilee even to this place. 6. And when Pilate heard mention made of Galilee, he asked if the man was a Galilean. 7. And as soon as he learned that he belonged to Herod's jurisdiction, he sent him to Herod, who also was at Jerusalem at that time. 8. And when Herod saw Jesus, he was very glad; for he had long cherished a desire to see him, because had heard many things concerning him; and he hoped that he would see some miracle [251] wrought by him. 9. And he asked him in many words; but he made no reply to him. 10. And the chief priests and scribes stood, and vehemently accused him. 11. But Herod, with his attendants, despised him; and having mocked him, sent him back to Pilate clothed with a shining [252] robe. 12. And came friend; for previously they had been at enmity with each other.
Matthew 27:11. Now Jesus stood before the governor. Though it was a shocking exhibition, and highly incompatible with the majesty of the Son of God, to be dragged before the judgment-seat of a profane man, to be tried on the charge of a capital offense, as a malefactor in chains; yet we ought to remember that; our salvation consists in the doctrine of the cross, which is
folly to the Greeks, and an offense to the Jews,
(1 Corinthians 1:23.)
For the Son of God chose to stand bound before an earthly judge, and there to receive sentence of death, [253] in order that we, delivered from condemnation, may not fear to approach freely to the heavenly throne of God. If, therefore, we consider what advantage we reap from Christ having been tried before Pilate, the disgrace of so unworthy a subjection will be immediately washed away. And certainly none are offended at the condemnation of Christ, [254] but those who are either proud hypocrites, or stupid and gross despisers of God, who are not ashamed of their own iniquity.
So then, the Son of God stood, as a criminal, before a mortal man, and there permitted himself to be accused and condemned, that we may stand boldly before God. His enemies, indeed, endeavored to fasten upon him everlasting infamy; but we ought rather to look at the end to which the providence of God directs us. For if we recollect how dreadful is the judgment-seat of God, and that we could never have been acquitted there, unless Christ had been pronounced to be guilty on earth, we shall never be ashamed of glorying in his chains. Again, whenever we hear that Christ stood before Pilate with a sad and dejected countenance, let us draw from it grounds of confidence, that, relying on him as our intercessor, we may come into the presence of God with joy and alacrity. To the same purpose is what immediately follows: he did not answer him …
Source · Public Domain (CC Public Domain Mark 1.0)
6
Mark 15:6-14
Matthew 27:15-23
Mark 15:6-14
Luke 23:13-23
15. Now the governor was wont at the festival to release to the multitude one prisoner, whomsoever they wished. 16. And they had at that time a notable prisoner, who was called Barabbas. 17. When they were assembled, therefore, Pilate said, Which of them do you wish that I should release to you? Barabbas, or Jesus, who is called Christ? 18. For he knew that they had delivered him up through envy. 19. And while he was sitting on the judgment-seat, his wife sent to him, saying, Have thou nothing to do with that righteous man; for I have suffered many thing today in a dream on his account. 20. But the chief priests and the elders persuaded the multitude to ask Barabbas, and put Jesus to death. 21. And the governor, answering, said to the, Which of the two do you wish that I shall release to you? And they said Barabbas. 22. Pilate said to them, What then shall I do with Jesus who is called Christ? They all say to him, Let him be crucified. 23. And the governor said, But what evil hath he done? But they cried so much the more, saying, Let him be crucified.
6. Now at the festival, he was wont to release to them one prisoner, whomsoever they demanded. 7. And there was one who was called Barabbas, who was a prisoner along with his accomplices in the insurrection, that had committed murder in the insurrection. 8. And the multitude, crying out, began to demand that he would do as he always had done to them. 9. And Pilate answered them, saying, Do you wish me to release to you the King of the Jews? 10. For he knew that the chief priests had delivered him up through envy. 11. And the chief priests stirred up the multitude, that he would rather release to them Barabbas. 12. And Pilate answering again, said to them, What then do you wish me to do with him whom you call King of the Jews? 13. But they cried out again, Crucify him. 14. And Pilate said to them, But what evil hath he done? And they cried out the more vehemently, Crucify him.
13. And Pilate, having assembled the chief priests, and magistrates, and the people, 14. Said to them, You have brought before me this man, as one who subverteth the people; and lo, having interrogated him in your presence, I find no fault in this man, as to those things of which you accuse him. 15. Nor even Herod; for I sent you to him, and lo, nothing worthy of death hath been done to him. [257] 16. When I have chastised him, therefore, I will release him. 17. Now he was under the necessity of releasing to them one at the festival. 18. Then the whole multitude cried out together, saying, Take away this man, and release to us Barabbas; 19. Who had been put in prison on account of a certain insurrection that had been made in the city, and for murder. [258] 20. And Pilate again spoke to them, desiring to release Jesus. 21. But they cried out, saying Crucify him, crucify him. 22. And a third time he said to them, But what evil hath he done? I find in him no fault worthy of death. I will therefore chastise him, and release him. 23. But they persisted with loud voices, demanding that he should be crucified; and their voices and those of the chief priests prevailed.
Matthew 27:15. Now the governor was wont at the festival Here is described to us, on the one hand, the insatiable cruelty of the priests, and, on the other, the furious obstinacy of the people; for both must have been seized with astonishing madness, when they were not satisfied with conspiring to put to death an innocent man, if they did not also, through hatred of him, release a robber. Thus wicked men after having once begun to fall, are driven headlong by Satan, so that they shrink from no crime, however detestable, but, blinded and stupefied, add sin to sin. There can be no doubt that Pilate, in order to prevail upon them through shame, selected a very wicked man, by contrast with whom Christ might be set free; and the very atrocity of the crime of which Barabbas was guilty ought jus…
Source · Public Domain (CC Public Domain Mark 1.0)
15
Mark 15:15-21
Matthew 27:24-32
Mark 15:15-21
Luke 23:24-32
24. But Pilate, perceiving that he gained nothing by it, but that the tumult became the greater, took water, and washed his hands before the people, saying, I am innocent of the blood of this righteous man: see you to it. 25. And the whole people, answering, said, His blood be on us and on our children. 26. Then he released to them Barabbas, and after having scourged Jesus, he delivered him up to be crucified. 27. Then the soldiers of the governor conducted Jesus into the Pretorium, and gathered around him the whole band. 28. And having stripped him, they put on him a scarlet robe. 29. And having wreathed a crown of thorns, they put it on his head, and a reed in his right hand; and kneeling before him, they mocked him, saying, Hail, King of the Jews! 30. And having spat on him, they took the reed and struck him on the head. 31. And after having mocked him, they stripped him of the robe, and put his own raiment on him, and led him away to crucify him. 32. And as they were going out, they found a Cyrenian named Simon: him they constrained to bear his cross.
15. Pilate then wishing to satisfy the multitude, released Barabbas to them, and after having scourged Jesus, he delivered him up to be crucified. 16. And the soldiers conducted him into the hall, which is the Pretorium; and they gather together the whole band. 17. And they clothe him with purple, and put upon his head a crown interwoven with thorns. 18. And they began to salute him, Hail, King of the Jews! 19. And they struck him on the head with a reed, and spat on him; and kneeling they worshipped him. 20. And having mocked him, they stripped him of the purple, and put his own raiment on him, and led him away to crucify him. 21. And they compelled the one Simon, a Cyrenian, who was passing by, who was coming from the country, the father of Alexander and Rufus, to bear his cross.
24. And Pilate decided that what they demanded should be done. 25. And he released to them him who, for sedition and murder, had been put in prison, whom they had desired; and delivered up Jesus to their will. 26. And as they were leading him away, they seized one Simon, a Cyrenian, who was coming out of the country, and laid the cross upon him, to carry it after Jesus. 27. And there followed him a great multitude of people and of women, who also bewailed and lamented him. 28. And Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep for yourselves and for your children. 29. For, lo, the days will come in which they shall say, Blessed are the barren, and the wombs that did not bear, and the breasts which did not give suck. 30. Then shall they begin to say to the mountains, Fall on us, and to the hills, Cover us. 31. For if they do these things in the green tree, what shall be done in the dry? 32. Two others also, who were malefactors, were led with him to be crucified.
Matthew 27:24. But Pilate, perceiving that he gained nothing by it. As sailors, who have experienced a violent tempest, at last give way, and permit themselves to be carried out of the proper course; so Pilate, finding himself unable to restrain the commotion of the people, lays aside his authority as a judge, and yields to their furious outcry. And though he had long attempted to hold out, still the necessity does not excuse him; for he ought rather to have submitted to any amount of suffering than to have swerved from his duty. Nor is his guilt alleviated by the childish ceremony which he uses; for how could a few drops of water wash away the stain of a crime which no satisfaction of any kind could obliterate? His principal object in doing so was not to wash out his stains before God, but to exhibit to the people a Mark of abhorrence, to try if perhaps he might lead them to repent of their fury; as if he had employed such a preface as this, "Lo, you compel me to an unrighteous murder, to which I cannot come but with trembling and horror. What …
Source · Public Domain (CC Public Domain Mark 1.0)
22
Mark 15:22-28
Matthew 26:33-38
Mark 15:22-28
Luke 23:33-34, 38
33. And they came to a place which is called Golgotha, which is the place of Calvary. [267] 34. And they gave him to drink vinegar mingled with gall; and when he had tasted it, he would not drink. 35. And after they had crucified him, they parted his garments by casting lots; that it might be fulfilled which was spoken by the prophet, They parted my garments, and cast lots on my raiment. 36. And sitting down they watched him there. 37. And they placed over his head his accusation written, this is jesus the king of the jews. 38. Then were crucified with him two robbers, one at his right hand, and the other at his left.
22. And they bring him to the place of Golgotha, which is, if you interpret it, The place of Calvary. [268] 23. And they gave him to drink wine mingled with myrrh, but he did not receive it. 24. And when they had crucified him, they parted his garments, casting lots upon them, (to decide) what every one should take. 25. And it was the third hour, and they crucified him. [269] 26. And the inscription of his accusation was written, the king of the jews. 27. And they crucify with him two robbers, one at his right hand, and the other at his left. 28. And the scripture was fulfilled, which saith, [270] And he was ranked with malefactors.
33. Having come to the place which is called Calvary, [271] there they crucified him, and the malefactors, one at his right hand, and the other at his left. 34. And Jesus said, Father, forgive them; for they know not what they do. And, parting his garments, they cast lots (A little after.) 38. And there was also an inscription written over him, in Latin, Greek, and Hebrew characters, this is the king of the jews.
Matthew 27:33. And they came to the place. Jesus was brought to the place where it was customary to execute criminals, that his death might be more ignominious. Now though this was done according to custom, still we ought to consider the loftier purpose of God; for he determined that his Son should be cast out of the city as unworthy of human intercourse, that he might admit us into his heavenly kingdom with the angels. For this reason the apostle, in the Epistle to the Hebrews, (13:12,) refers it to an ancient figure of the law. For as God commanded his people to burn without the camp the bodies of those animals, the blood of which was carried into the sanctuary to make atonement for sins, (Exodus 29:14; Leviticus 16:27;) so he says that Christ went out of the gate of the city, that, by taking upon him the curse which pressed us down, he might be regarded as accursed, and might in this manner atone for our sins. [272] Now the greater the ignominy and disgrace which he endured before the world, so much the more acceptable and noble a spectacle did he exhibit in his death to God and to the angels. For the infamy of the place did not hinder him from erecting there a splendid trophy of his victory; nor did the offensive smell of the carcasses which lay there hinder the sweet savor of his sacrifice from diffusing itself throughout the whole world, and penetrating even to heaven.
34. And they gave him vinegar. Although the Evangelists are not so exact in placing each matter in its due order, as to enable us to fix the precise moment at which the events occurred; yet I look upon it as a probable conjecture that, before our Lord was elevated on the cross, there was offered to him in a cup, according to custom, wine mingled with myrrh, or some other mixture, which appears to have been compounded of gall and vinegar. It is sufficiently agreed, indeed, among nearly all interpreters, that this draught was different from that which is mentioned by John, (14:29,) and of which we shall speak very soon. I only add, that I consider the cup to have been offered to our Lord when he was about to be crucified; but that after the cross was lifted up, a sponge was then dipped and given to him. At what time he began to ask somet…
Source · Public Domain (CC Public Domain Mark 1.0)