Mark 15

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 12 2 8 0 0 CHAPTER XV) Outline of Chapter 15) Theme: The Work Which Thou Gavest Him To Do) 15:1 The Sanhedrin s Decision to Put Jesus to Death Jesus Brought before Pilate) 15:2 5 Jesus Questioned by Pilate) 15:6 15 Jesus Sentenced to Die) 15:16 20 The Mockery) 15:21 32 Calvary: The Crucifixion of Jesus) 15:33 41 Calvary: The Death of Jesus) 15:42 47 The Burial of Jesus) ) 15:1 The Sanhedrin s Decision to Put Jesus to Death Jesus Brought before Pilate) 1 1 2 8 0 “tw://bible.?id=40.27.1|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.1|AUTODETECT|” Matt. 27:1) 1 1 -1 9 0 “tw://bible.?id=40.27.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.22.66|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.66|AUTODETECT|” Luke 22:66) 1 1 -1 9 0 “tw://bible.?id=42.23.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.1|AUTODETECT|” 23:1) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 2 2 8 0 0 15 1 Very early in the morning the chief priests, together with the elders and the scribes, that is, the entire Sanhedrin, passed a resolution. They bound Jesus, led him away, and delivered him to Pilate.) ) 1 1 2 8 0 “tw://bible.*?id=42.22.66-42.22.71|AUTODETECT|” From about three o clock (see 13:35; 14:72) until daybreak Jesus must have been held in imprisonment somewhere in the palace of Caiaphas. Then 1. Very early in the morning there was another meeting: the chief priests, together with the elders and the scribes, that is, the entire Sanhedrin, passed a resolution. Note that the same three groups are mentioned as in 8:31; 14:43, 53. See on 14:1. It was to the priesthood that the care of the temple had been especially entrusted.

This may account for the wording here the chief priests, together with the elders and the scribes. The main reason for the early morning meeting may well have been to give a semblance of legality to the action against Jesus. For explanation of this point see above, on 14:55, 56. Note especially point d. mentioned there. Though not an entire day, as required, would intervene between conviction and sentencing, there would at least be a brief interval and a second meeting, one during which Caiaphas could afford to relax somewhat, allowing others to question Jesus and to repeat their verdict of a few hours earlier 7 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.71|AUTODETECT|” Luke 22:66 71) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In view of the fact that Mark s expression, indicating what was reconfirmed at this dawn session, is immediately followed by drastic action against Jesus, it is probably correct to say that what Mark means in verse 1 is that the Sanhedrin passed a resolution, ��785�� and not simply held a consultation. The resolution or sentence was that Jesus be put to death. However, since the Sanhedrin was well aware of the fact that this sentence, in order to be carried out, must be confirmed by the Romans, there follows: They bound Jesus, led him away, and delivered him to Pilate.��786��) 1 1 2 8 0 “tw://bible.?id=43.18.12|AUTODETECT|” The binding of Jesus had also occurred earlier 7 1 -1 9 0 “tw://bible.?id=43.18.12|AUTODETECT|” John 18:12) 1 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.8.36|AUTODETECT|” ). He had come to make men free 7 1 -1 9 0 “tw://bible.?id=43.8.36|AUTODETECT|” John 8:36) 1 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 0 ). This was included in the work which the Father had given him to do. In order to accomplish this, he himself had to be bound.) 1 1 2 8 0 “tw://bible.?id=43.18.28|AUTODETECT|” Thus bound, he was handed over to Pilate the governor, as he had predicted (10:33). ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” states that Jesus was led to the governor s residence or praetorium. The language used in ) 7 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” Luke 23:7) 1 1 -1 9 0 “tw://bible.?id=41.15.8|AUTODETECT|” , the fact that according to ) 7 1 -1 9 0 “tw://bible.?id=41.15.8|AUTODETECT|” Mark 15:8) 1 1 -1 9 0 “tw://bible.?id=43.19.13|AUTODETECT|” those who wanted to see Pilate had to ascend in order to do so, the mention of the stone platform in ) 7 1 -1 9 0 “tw://bible.?id=43.19.13|AUTODETECT|” John 19:13) 1 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” , and the fact that Pilate was not a friend of Herod 7 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” Luke 23:12) 1 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” ) make it well-nigh impossible to believe that the meaning of ) 7 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” Mark 15:1) 1 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” would be that Jesus was brought to Herod s palace. The reference must be to the fortress of Antonia at the northwest corner of the temple area. Pilate had rooms in this fortress, in close proximity to the garrison 7 1 -1 9 0 “tw://bible.*?id=41.15.16|AUTODETECT|” Mark 15:16) 1 1 -1 9 0 0 ), though his main residence was in Caesarea. Supported by his soldiers he was now in Jerusalem in order, at the politically dangerous season of the Passover, to preserve the peace.) 1 2 2 8 0 0 Pontius Pilate��787�� was the fifth procurator of Samaria and Judea. He was under the authority of Syria s legate. Many reports have come down to us about him. Estimates of his character range all the way from that of Philo who, quoting a letter from Agrippa I to Caligula, calls him inflexible, merciless, and obstinate, a man who repeatedly inflicted punishment without previous trial and committed ever so many acts of cruelty; to that of the Copts and Abyssinians who rank him among the saints! One thing is certain: he exercised little common sense in handling the delicate problem of the strained relations between the Jews and their Roman conquerors. In fact, it would almost seem as if he enjoyed annoying the Jews: using the temple treasure to pay for an aqueduct, bringing Roman standards into Jerusalem, and even defiling the temple with golden shields inscribed with the images and names of Roman deities.) The incident which led to Pilate s removal from office was his interference with a mob of fanatics who, under the leadership of a false prophet, were at the point of ascending Mt.

Gerizim in order to find the sacred vessels which, as they thought, Moses had hidden there. Pilate s cavalry attacked them, killing many of them. Upon complaint by the Samaritans, Pilate was then removed from office. He started out for Rome in order to answer the charges that had been leveled against him. Before he reached Rome, the emperor (Tiberius) had died. An unconfirmed story, related by Eusebius, states that Pilate was forced to become his own slayer. ) 1 1 2 8 0 “tw://bible.?id=43.19.10|AUTODETECT|” From the Gospels we gather that he was proud 7 1 -1 9 0 “tw://bible.?id=43.19.10|AUTODETECT|” John 19:10) 1 1 -1 9 0 “tw://bible.?id=42.13.1|AUTODETECT|” ); and cruel 7 1 -1 9 0 “tw://bible.?id=42.13.1|AUTODETECT|” Luke 13:1) 1 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” ). He was probably just as superstitious as his wife 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” Matt. 27:19) 1 1 -1 9 0 “tw://bible.?id=43.19.11|AUTODETECT|” ). Above all, as all the accounts of the trial of Jesus before him indicate, he was a self-seeker, wishing to stand well with the emperor. He thoroughly hated the Jews who, as he saw it, were always causing him trouble upon trouble. That he was utterly devoid of any remnant of human sympathy and any sense of justice cannot be proved. In fact, there are passages which seem to point in the opposite direction. At any rate, though his guilt was great, it was not as great as that of Annas and Caiaphas, cf. ) 7 1 -1 9 0 “tw://bible.?id=43.19.11|AUTODETECT|” John 19:11) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) 15:2 5 Jesus Questioned by Pilate) 1 1 2 8 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” Matt. 27:11 14) 1 1 -1 9 0 “tw://bible.?id=42.23.2-42.23.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.2-42.23.5|AUTODETECT|” Luke 23:2 5) 1 1 -1 9 0 “tw://bible.?id=43.18.33-43.18.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.33-43.18.38|AUTODETECT|” John 18:33 38) 1 4 2 8 0 0 2 Pilate questioned him, saying, You are the king of the Jews? Answering he said to him, You said (it). 3 And the chief priests were accusing him of many things.��788�� 4 So Pilate was again questioning him, saying, Don t you answer at all? You hear how many accusations they are bringing against you. 5 But Jesus never answered at all, so that Pilate was amazed.) ) The story started in verse 1 is now continued. By combining the Gospel accounts one gains the impression that from start almost to finish Pilate did everything in his power to get rid of the case. He had no love for the Jews. He hated to please them and to grant their request with respect to Jesus.

Yet, on the other hand, deep down in his heart he was afraid of them and of the possibility that they might use their influence to hurt him. Up to a point he is willing to do what justice demands, but only up to a point. When his position is threatened, he surrenders.) In harmony with this attitude on the part of Pilate the story begins to unfold as follows:) 1 1 2 8 0 “tw://bible.?id=43.18.28-43.18.32|AUTODETECT|” a. Pilate asks those who have brought Jesus to him, What charges do you prefer against this man? When they fail to bring any charges, he tries to return the prisoner to them: Take him yourselves, and judge him according to your own law. However, the Jews then make clear that they desire nothing less than the prisoner s death. In this connection the apostle John sees the fulfilment of earlier sayings of Jesus regarding the manner in which he was going to die 7 1 -1 9 0 “tw://bible.?id=43.18.28-43.18.32|AUTODETECT|” John 18:28 32) 1 1 -1 9 0 “tw://bible.?id=40.20.19|AUTODETECT|” ). John undoubtedly had in mind such sayings as are found in ) 7 1 -1 9 0 “tw://bible.?id=40.20.19|AUTODETECT|” Matt. 20:19) 1 1 -1 9 0 “tw://bible.?id=40.26.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.2|AUTODETECT|” 26:2) 1 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” Mark 10:33) 1 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” John 3:14) 1 1 -1 9 0 “tw://bible.?id=43.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.28|AUTODETECT|” 8:28) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” 12:32) 1 1 -1 9 0 “tw://bible.?id=43.12.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.33|AUTODETECT|” 33) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.23.2|AUTODETECT|” b. The Jews now understand that they will have to make definite charges. So they quickly advance three of them: Jesus perverts the nation; he forbids us to pay tribute to Caesar; and he claims that he himself is king 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 “tw://bible.?id=43.18.33|AUTODETECT|” ). In reality these three charges amounted to one: This man is a revolutionary, a seditionist, a politically dangerous person. Pilate could not afford to allow such an alleged claim to kingship to remain unexamined. So he takes Jesus with him inside the praetorium to examine him on this matter 7 1 -1 9 0 “tw://bible.?id=43.18.33|AUTODETECT|” John 18:33) 1 1 -1 9 0 0 a).) 1 1 2 8 0 “tw://bible.?id=41.15.2|AUTODETECT|” c. At this point our present passage 7 1 -1 9 0 “tw://bible.?id=41.15.2|AUTODETECT|” Mark 15:2) 1 1 -1 9 0 “tw://bible.?id=40.27.11|AUTODETECT|” a; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.11|AUTODETECT|” Matt. 27:11) 1 1 -1 9 0 “tw://bible.?id=42.23.3|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=42.23.3|AUTODETECT|” Luke 23:3) 1 1 -1 9 0 “tw://bible.?id=43.18.33|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=43.18.33|AUTODETECT|” John 18:33) 1 1 -1 9 0 0 b) takes up the story. Pilate asks Jesus, You are the king of the Jews? ) 1 1 2 8 0 “tw://bible.?id=43.18.34-43.18.37|AUTODETECT|” d. Jesus explains to Pilate in which sense he is and in which sense he is not a king 7 1 -1 9 0 “tw://bible.?id=43.18.34-43.18.37|AUTODETECT|” John 18:34 37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.15.2|AUTODETECT|” e. The other Gospels simply report that Jesus answered Pilate s question affirmatively 7 1 -1 9 0 “tw://bible.?id=41.15.2|AUTODETECT|” Mark 15:2) 1 1 -1 9 0 “tw://bible.?id=40.27.11|AUTODETECT|” b; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.11|AUTODETECT|” Matt. 27:11) 1 1 -1 9 0 “tw://bible.?id=42.23.3|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=42.23.3|AUTODETECT|” Luke 23:3) 1 1 -1 9 0 0 b).) 1 1 2 8 0 “tw://bible.?id=43.18.38|AUTODETECT|” f. Having examined Jesus, Pilate steps outside (on the porch) again and declares to the Jews (the chief priests and the multitude), No crime whatever do I find in him 7 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” John 18:38) 1 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” b; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” Luke 23:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.15.3|AUTODETECT|” g. The chief priests accuse Jesus of many things 7 1 -1 9 0 “tw://bible.?id=41.15.3|AUTODETECT|” Mark 15:3) 1 1 -1 9 0 “tw://bible.?id=40.27.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.12|AUTODETECT|” Matt. 27:12) 1 1 -1 9 0 0 a), no doubt reiterating the earlier charges (see b. above) and adding others.) 1 1 2 8 0 “tw://bible.?id=41.15.4|AUTODETECT|” h. To the consternation and amazement of Pilate, Jesus remains silent 7 1 -1 9 0 “tw://bible.?id=41.15.4|AUTODETECT|” Mark 15:4) 1 1 -1 9 0 “tw://bible.?id=41.15.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.27.12-40.27.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.12-40.27.14|AUTODETECT|” Matt. 27:12b 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.23.5-42.23.12|AUTODETECT|” i. One of the many charges now made is, He stirs up the people, teaching throughout all Judea, from Galilee even to this palace. The mention of Galilee is music to Pilate s ears, for to him it means that he may be able to turn the case over to the tetrarch Herod Antipas, now in Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.23.5-42.23.12|AUTODETECT|” Luke 23:5 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 From the above it follows that Mark s narrative covers points c, e, g, and h. To understand the Marcan account the other points (especially a, b, d, and f) will have to be borne in mind.) 1 1 2 8 0 “tw://bible.?id=41.15.2-41.15.5|AUTODETECT|” The closest parallel to ) 7 1 -1 9 0 “tw://bible.?id=41.15.2-41.15.5|AUTODETECT|” Mark 15:2 5) 1 1 -1 9 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” is ) 7 1 -1 9 0 “tw://bible.?id=40.27.11-40.27.14|AUTODETECT|” Matt. 27:11 14) 1 1 -1 9 0 0 . The resemblance is so very close that nothing further needs to be said about it.) 1 1 2 8 0 “tw://bible.?id=43.19.7|AUTODETECT|” 2. Pilate questioned him, saying, You are king of the Jews? It is clear that though the Sanhedrin had accused Jesus of blasphemy, before Pilate the Jewish leaders do not immediately press this charge. They must have been of the opinion and rightly so that a more definitely political accusation would have a better chance to be considered legally valid from the aspect of Roman jurisprudence. Besides, they may have felt that a strictly religious charge would make little impression on a pagan. This does not mean, however, that they have altogether discarded the idea of ever bringing this religious indictment to the attention of the governor. They did in fact do this very thing 7 1 -1 9 0 “tw://bible.?id=43.19.7|AUTODETECT|” John 19:7) 1 1 -1 9 0 0 ), but for the present they hold it in abeyance.) 1 1 2 8 0 0 When Pilate now asked Jesus, You are the king of the Jews? he asked it because he felt that for his own protection he had to do this, and not because he himself believed the charge.) 1 1 2 8 0 “tw://bible.?id=40.26.25|AUTODETECT|” The pronoun You is not only spelled out but heads the question. Great emphasis is placed on it, as if Pilate were saying, You are the king of the Jews? How ridiculous! Continued: Answering he said to him, You said (it). This can mean no less than, It is even as you have stated. For proof see a similar expression in ) 7 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” Matt. 26:25) 1 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” , and cf. ) 7 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” John 18:36) 1 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” 37) 1 1 -1 9 0 0 . In both of these other cases the context clearly establishes the fact that the answer of Jesus was an affirmation.) 1 1 2 8 0 0 At this point (see f. above) Pilate steps outside the praetorium again and from his elevated tribunal declares to the chief priests and the multitude, No crime whatever do I find in him, that is, no legitimate basis for any accusation.) 1 1 2 8 0 “tw://bible.?id=42.23.2|AUTODETECT|” There follows (see point g. above): 3. And the chief priests were accusing him of many things.��789�� Note that the chief priests are again in the forefront of the accusers. See on 15:1. For their many charges see ) 7 1 -1 9 0 “tw://bible.?id=42.23.2|AUTODETECT|” Luke 23:2) 1 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” 5) 1 1 -1 9 0 0 . Jesus remained silent.��790��) 1 1 2 8 0 “tw://bible.?id=41.14.60|AUTODETECT|” 4. So Pilate was again questioning��791�� him, saying, Don t you answer at all? You hear how many accusations they are bringing against you. This is almost a repetition of ) 7 1 -1 9 0 “tw://bible.?id=41.14.60|AUTODETECT|” Mark 14:60) 1 1 -1 9 0 “tw://bible.?id=40.26.62|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.62|AUTODETECT|” Matt. 26:62) 1 1 -1 9 0 0 . It would seem that both Caiaphas and Pilate proceeded from the assumption that an accused person is guilty unless he can prove himself to be innocent.) 1 2 2 8 0 0 5. But Jesus never answered at all, so that Pilate was amazed. The governor is confronted with a double contrast: a. Between Jesus and ever so many other accused persons who had appeared before him, and had probably been very vocal and excited in defending themselves; and b. between the boisterous, troublesome, aggressive person as Jesus had been pictured by the chief priests and the elders, and the quiet, dignified, serene individual who was now standing before him.) Just exactly why it was that Jesus remained silent has not been revealed. The following possible reasons, however, deserve consideration:) 1 1 2 8 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” a. He opened not his mouth in fulfilment of prophecy 7 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” Isa. 42:1 4) 1 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” 53:7) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” 57:15) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=11.19.11|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=11.19.11|AUTODETECT|” I Kings 19:11) 1 1 -1 9 0 “tw://bible.?id=11.19.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.19.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=40.5.7-40.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.7-40.5.9|AUTODETECT|” Matt. 5:7 9) 1 1 -1 9 0 “tw://bible.?id=40.12.18-40.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.18-40.12.21|AUTODETECT|” 12:18 21) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” 21:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.18.38|AUTODETECT|” b. Pilate did not deserve an answer, for he knew very well that Jesus was innocent. The governor had declared this openly 7 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” John 18:38) 1 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” b; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” Luke 23:4) 1 1 -1 9 0 0 ). He should have acquitted Jesus.) 1 1 2 8 0 “tw://bible.?id=41.12.17|AUTODETECT|” c. The Jewish leaders knew very well that they were lying. Not once during his ministry had Jesus spoken or acted as a political rebel. Rather, the very opposite 7 1 -1 9 0 “tw://bible.?id=41.12.17|AUTODETECT|” Mark 12:17) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.14.60|AUTODETECT|” On four separate occasions during the last several hours of his life Jesus opened not his mouth : before Caiaphas 7 1 -1 9 0 “tw://bible.?id=41.14.60|AUTODETECT|” Mark 14:60) 1 1 -1 9 0 “tw://bible.?id=41.14.61|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.61|AUTODETECT|” 61) 1 1 -1 9 0 “tw://bible.?id=41.15.4|AUTODETECT|” ), before Pilate 7 1 -1 9 0 “tw://bible.?id=41.15.4|AUTODETECT|” Mark 15:4) 1 1 -1 9 0 “tw://bible.?id=41.15.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=42.23.9|AUTODETECT|” ), before Herod 7 1 -1 9 0 “tw://bible.?id=42.23.9|AUTODETECT|” Luke 23:9) 1 1 -1 9 0 “tw://bible.?id=43.19.9|AUTODETECT|” b), and again before Pilate 7 1 -1 9 0 “tw://bible.?id=43.19.9|AUTODETECT|” John 19:9) 1 1 -1 9 0 0 b). These silences spoke louder than words. They were in reality condemnations of his tormentors. And they were proofs of his identity as the Messiah.) 1 2 2 8 0 0 ) 15:6 15 Jesus Sentenced to Die) 1 1 2 8 0 “tw://bible.?id=40.27.15-40.27.26|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.15-40.27.26|AUTODETECT|” Matt. 27:15 26) 1 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.13-42.23.25|AUTODETECT|” Luke 23:13 25) 1 1 -1 9 0 “tw://bible.?id=43.18.39-43.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.39-43.19.16|AUTODETECT|” John 18:39 19:16) 1 12 2 8 0 0 6 Now at a feast it was customary to release to the people any one prisoner whom they asked for. 7 And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. 8 So the crowd came up and asked��792�� (Pilate) to do as he had been accustomed to do for them. 9 Pilate asked them, Do you want me to release to you the king of the Jews? 10 For he was aware that because of envy the chief priests had handed him over (to him). 11 But the chief priests stirred up the mob (to get) him to release to them Barabbas instead (of Jesus). 12 Replying, Pilate said to them, What, then, do you want me to do with the one whom you call the king of the Jews ? 13 Crucify him! they shouted back. 14 But Pilate said to them, Why? What wrong has he done? All the louder they were screaming, Let him be crucified! 15 So Pilate, anxious to satisfy the crowd, released Barabbas to them; and he had Jesus flogged and handed him over to be crucified.) ) Without material conflicts each evangelist tells the story in his own way. Common to Matthew and Mark is the following: At a feast it was customary for the governor to release to the crowd any one prisoner whom they wanted. So, realizing that because of envy Jesus had been delivered to him, Pilate allows the people to choose between Jesus and the prisoner Barabbas. The chief priests persuade the people to ask that not Jesus but Barabbas be released.

What then do you want me to do (or: shall I do) with the one whom you call the king of the Jews? (thus Mark); with Jesus, who is called the Christ? (thus Matthew). They shout back, Let him be crucified. Pilate asks, Why? What wrong has he done? All the louder the people answer or scream, Let him be crucified. Pilate releases Barabbas and orders Jesus to be flogged, a punishment which was generally followed by crucifixion.) The most important variations are as follows: Mark describes Barabbas as a rebel and murderer (15:7); Matthew calls him a notorious prisoner (27:16); John, a robber (18:40).

While both Matthew and Mark clearly imply that the choice between Jesus and Barabbas was left to the people, Mark adds that the people took the initiative in seeing to it that as usual, so also now, a prisoner was released (15:8). Also, according to Mark, Pilate suggests that the people choose the king of the Jews for release (15:9).) Matthew adds that while the people were considering whom to choose for release, Pilate received a message from his wife informing him about her dream and warning him not to do anything with that righteous man (27:19). At the close of the story as told by Matthew, Pilate washes his hands and declares his innocence of the blood of this man. The people reply, Let his blood be upon us and upon our children (27:24, 25).) Luke states that when Jesus returned from Herod (23:6 12), Pilate informed the Jewish authorities that since neither he himself nor Herod had found the accused guilty of any charge, he would be punished and released (23:22). Luke presents an abbreviated account of the Jesus versus Barabbas incident (23:18b, 19, 25a). His story ends as does that of Matthew and Mark: Barabbas is released; Jesus is delivered to the will of the chief priests and the people (23:24, 25).

The innocence of Jesus, definitely implied by all four evangelists, is affirmed in no uncertain language by Luke, and this repeatedly (verses 4, 14, 15, 22). Luke s account, too, emphasizes even more strongly than do the others how earnestly and strenuously Pilate tried to persuade the people to agree with his suggestion that Jesus should be chastised and released (verses 16, 22).) Pilate s assertion I find no crime in him also occurs more than once in John s Gospel (18:38; 19:4, 6). Here, too, the story Jesus versus Barabbas is presented in abbreviated form (18:39, 40). Distinctive of John s account are the Ecce homo and the Ecce rex vester incidents (19:5, 14). But most of all we are indebted to John s Gospel for showing us what finally moved Pilate to yield to the will of the chief priests and the people:) So Jesus came outside, still wearing the thorny crown and the purple robe. And he said to them, Look!

The man! Then when the chief priests and the officers saw him, they cried out, saying, Crucify (him), crucify (him)! Pilate said to them, Take him yourselves and crucify (him); for I, on my part, do not find any crime in him. The Jews answered him, We have a law, and according to that law he ought to die, because he made himself the Son of God. ) Now when Pilate heard this word, he was even more afraid, and he entered into the governor s residence again, and said to Jesus, Where do you come from? But Jesus gave him no answer. So Pilate said to him, To me you do not speak?

Don t you realize that I have the authority to release you and that I have the authority to crucify you? Jesus answered, You would have no authority at all over me if it had not been given to you from above. Therefore the one who delivered me up to you has the greater sin. ) As a result of this, Pilate was making efforts to release him. But the Jews kept shouting, If you release this man, you are no friend of the emperor. Whoever makes himself king rebels against the emperor. ) Then Pilate, on hearing these words, led Jesus out, and sat down on the judgment seat, in a place called The Stone Pavement, in Aramaic: Gabbatha. Now it was the Preparation of the Passover.

The hour was about the sixth. And he said to the Jews, Look! Your king! Then they cried out, Away with him, away with him, crucify him! Pilate said to them, Your king shall I crucify? Answered the chief priests, We have no king but the emperor.

So he then handed him over to them in order to be crucified (19:5 16).) * * * ) 1 1 2 8 0 “tw://bible.?id=43.18.39|AUTODETECT|” 6. Now at a feast it was customary to release to the people any one prisoner whom they asked for.��793�� Whether the reference here is to any of the great religious festivals or exclusively to the Passover is not clear, though the idea of setting a prisoner free would seem to be most appropriate in connection with Passover, the commemoration of the deliverance of the Israelites from the house of bondage. And see also ) 7 1 -1 9 0 “tw://bible.*?id=43.18.39|AUTODETECT|” John 18:39) 1 1 -1 9 0 0 , But you have a custom that I release a man for you at the Passover. One thing is clear: Pilate at this particular moment is most willing to release a prisoner; for, as he sees it, this may be a way to get Jesus off his hands.) 1 2 2 8 0 0 7. And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas.��794�� We know very little about this man except what is stated here and in parallel passages. He may well have been a fanatic patriot. The country was full of them. Was he perhaps a dagger-bearer, one ready at any time to bid defiance to Roman oppression? Note the insurrection.

The one familiar to Mark? To the readers? To both? Or simply, the particular insurrection in which these men had been involved? We do not know.) 8. So the crowd came up and asked (Pilate) to do as he had been accustomed to do for them.

Note came up, probably up the steps leading to Pilate s elevated quarters in the Tower of Antonia. Though the original may also be translated and began��795�� to ask, in the present case the simple asked is probably sufficient. We are not told who were in the committee that made this request, and it is useless to guess, except to say that all or most of them must have been Pilate s own subjects. To conclude from this that all those who at this early hour were gathered in front of the governor s palace must have been inhabitants of Jerusalem and surroundings is deriving too much from too little.) 1 1 2 8 0 “tw://bible.*?id=43.18.30|AUTODETECT|”

9. Pilate asked them, Do you want me to release��796�� to you the king of the Jews? As is clear throughout and was mentioned earlier, Pilate wishes to shake off the responsibility of making a decision with respect to Jesus. In the first place, he is not favorably inclined toward the Jews, and an added reason for his disinclination to grant the earlier request, namely, that he sentence Jesus to death 7 1 -1 9 0 “tw://bible.*?id=43.18.30|AUTODETECT|”

John 18:30) 1 1 -1 9 0 “tw://bible.*?id=43.18.31|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.18.31|AUTODETECT|”

31) 1 1 -1 9 0 “tw://bible.*?id=41.14.64|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=41.14.64|AUTODETECT|”

Mark 14:64) 1 1 -1 9 0 “tw://bible.*?id=41.15.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.15.1|AUTODETECT|”

15:1) 1 1 -1 9 0 “tw://bible.*?id=41.15.3|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.15.3|AUTODETECT|”

3) 1 1 -1 9 0 “tw://bible.*?id=41.15.4|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.15.4|AUTODETECT|”

4) 1 1 -1 9 0 0

), is mentioned in verse 10, as will be shown in a moment. So, in the present request for the release of a prisoner he sees an opportunity to disengage himself from this case. It is therefore clear that his questions, Do you want me to release to you the king of the Jews? this title being uttered contemptuously is really a suggestion that the Jews should ask for the release of Jesus.) 1 1 2 8 0 0

Of course, the very idea that Jesus, whom Pilate has already declared innocent, is here treated as if he were in a class with a reckless bandit, a convicted revolutionist and murderer, is shocking. The suggestion that the chief priests and the people in general choose between Jesus and Barabbas, as if both were condemned criminals, one of whom could now become the object of Pilate s and of the mob s mercy, was outrageously unfair. The fact that Jesus submitted to this outrage instead of requesting more than twelve legions of angels to destroy his enemies shows with what earnestness and devotion he applied himself to the task which the Father had assigned to him.) 1 1 2 8 0 “tw://bible.*?id=44.3.13|AUTODETECT|”

As to Pilate, his purpose in saying, Do you want me to release to you the king of the Jews? was that he had decided to let Jesus go 7 1 -1 9 0 “tw://bible.*?id=44.3.13|AUTODETECT|”

Acts 3:13) 1 1 -1 9 0 0

) & that is, if he could do this without what he considered loss to himself. 10. For he was aware that because of envy the chief priests had handed him over��797�� (to him).) 1 1 2 8 0 0

Pilate knew that there was no objective ground, no just cause for the plot of the Jewish leaders to put Jesus to death. He knew that these men were being devoured by envy. For more on envy see N.T.C. on I and II Timothy and Titus, p. 388, where one can also find several Biblical illustrations of this sinful characteristic. Envy is the displeasure aroused by seeing someone else having what you do not want him to have. So, for example, the leaders envied Jesus because of his fame and following, his ability to perform miracles, etc.) 1 1 2 8 0 “tw://bible.*?id=40.27.19|AUTODETECT|”

Surely, now Pilate is going to have his way. Why, even the leaders cannot with any consistency ask for the release of a proved, condemned, violent, murderous insurrectionist, since just a little while ago they have accused Jesus of insurrection, a man whose guilt in this respect has not even been proved; in fact, has been disproved. And as to the crowds, Pilate knows how they will vote! & And then, as ) 7 1 -1 9 0 “tw://bible.*?id=40.27.19|AUTODETECT|”

Matt. 27:19) 1 1 -1 9 0 0

relates, there was a sudden interruption. A message arrives from the governor s wife, stating, Don t have anything to do with this righteous man; for this very day I have suffered much in a dream because of him. For the details see N.T.C. on Matthew, pp. 953, 954.) 1 1 2 8 0 “tw://bible.*?id=43.7.13|AUTODETECT|”

While Pilate was being kept busy with the message from his wife, the chief priests took full advantage of the situation: 11. But the chief priests stirred up the mob (to get) him to release to them Barabbas instead (of Jesus).��798�� Did they recount all the crimes which Pilate had previously committed against the Jewish nation? And did they intimidate those who at first were inclined to choose Jesus? If they did, it would not have been the first time; see ) 7 1 -1 9 0 “tw://bible.*?id=43.7.13|AUTODETECT|”

John 7:13) 1 1 -1 9 0 “tw://bible.*?id=43.9.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.9.22|AUTODETECT|”

9:22) 1 1 -1 9 0 “tw://bible.*?id=43.19.38|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.19.38|AUTODETECT|”

19:38) 1 1 -1 9 0 “tw://bible.*?id=43.20.19|AUTODETECT|”

; nor would it be the last; see ) 7 1 -1 9 0 “tw://bible.*?id=43.20.19|AUTODETECT|”

John 20:19) 1 1 -1 9 0 “tw://bible.*?id=44.4.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.4.18|AUTODETECT|”

Acts 4:18) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=40.27.21|AUTODETECT|”

What is implied in Mark is fully stated in ) 7 1 -1 9 0 “tw://bible.*?id=40.27.21|AUTODETECT|”

Matt. 27:21) 1 1 -1 9 0 0

So when the governor asked them, Which of the two do you want me to release to you? they said, Barabbas. Mark continues: 12. Replying, Pilate said to them, What, then, do you want��799�� me to do with��800�� the one whom you call��801�� the king of the Jews? The governor, apparently not realizing what the chief priests had been doing, must have been fully confident that the people would ask for the release of Jesus. When instead, they demanded the release of Barabbas, Pilate was becoming desperate. He did not want to sentence Jesus to death.

Yet, it was becoming more and more clear to him that this by now had become the desire of the fickle multitude. When the prophet of Galilee was still healing the sick, raising the dead, cleansing the lepers, holding the multitudes spellbound by means of his marvelous discourses, he was popular. When he rode into Jerusalem, he was applauded. But now that he is seemingly helpless, and the leaders have used their strongest arguments to persuade the people to demand his crucifixion, they turn their backs on him. As to Pilate, when he asked, Then what do you want me to do with the one whom you call the king of the Jews? his own immediate answer should have been, Since he is innocent I will order his immediate and definite release. In fact, the judge should not even have asked the question at all.

He knew the answer. 13. Crucify him! they shouted back.��802��) 1 1 2 8 0 “tw://bible.?id=40.20.19|AUTODETECT|” The people reacted angrily to Pilate s assumption that they regarded Jesus as their king. In this connection it should not escape us that by demanding Christ s crucifixion they were beginning to fulfil his own prediction. See ) 7 1 -1 9 0 “tw://bible.?id=40.20.19|AUTODETECT|” Matt. 20:19) 1 1 -1 9 0 “tw://bible.?id=40.26.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.2|AUTODETECT|” 26:2) 1 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” John 3:14) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” 12:32) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 The contrast between the jubilations of the preceding Sunday and the execrations of Good Friday create a problem. The question is often asked, How was it possible for the crowd to cheer Jesus on Sunday and to sneer at him five days later? The usual answer is, But this was not the same crowd. The hosanna shouters were Galilean pilgrims; the Crucify him screamers were Jerusalemites or at least Judeans. ) 1 1 2 8 0 “tw://bible.?id=40.21.8-40.21.11|AUTODETECT|” Whatever element of truth (see verse 8) there may be in that solution, it is not fully satisfactory. Unbiased reading of the Triumphal Entry accounts 7 1 -1 9 0 “tw://bible.?id=40.21.8-40.21.11|AUTODETECT|” Matt. 21:8 11) 1 1 -1 9 0 “tw://bible.?id=41.11.7-41.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.7-41.11.10|AUTODETECT|” Mark 11:7 10) 1 1 -1 9 0 “tw://bible.?id=42.19.36-42.19.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.36-42.19.38|AUTODETECT|” Luke 19:36 38) 1 1 -1 9 0 “tw://bible.?id=43.12.9-43.12.18|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=43.12.9-43.12.18|AUTODETECT|” John 12:9 18) 1 1 -1 9 0 “tw://bible.?id=43.12.17|AUTODETECT|” ) does not leave one with the impression that all these Sunday enthusiasts were Galilean pilgrims. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=43.12.17|AUTODETECT|” John 12:17) 1 1 -1 9 0 “tw://bible.?id=43.12.19|AUTODETECT|” . Though we must make allowance for the figure of speech called hyperbole, we will probably have to agree with the conclusion of the Pharisees, Look, the world has gone after him! 7 1 -1 9 0 “tw://bible.?id=43.12.19|AUTODETECT|” John 12:19) 1 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ). Similarly, it would be difficult to defend the proposition that on the following Friday none but Pilate s subjects were screaming Crucify him. Admittedly many of them may well have been exactly that. But to exclude from Calvary a goodly number of people who, in order to participate in the feast, had come from elsewhere, including Galilee, would amount to doing injustice to the probabilities. As well as there were Galilean women in that crowd 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=41.15.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=44.2.5-44.2.11|AUTODETECT|” ) there must have been Galilean men also. With respect to variety of visitors, Passover probably resembled Pentecost. See ) 7 1 -1 9 0 “tw://bible.?id=44.2.5-44.2.11|AUTODETECT|” Acts 2:5 11) 1 1 -1 9 0 “tw://bible.?id=41.12.37|AUTODETECT|” . Eagerness to see what was going on at Calvary must have been widespread. Curiosity does not recognize ethnic boundaries. And as concerns the attitude of the people, including the Jerusalemites, toward Jesus during the days intervening between the Triumphal Entry and Good Friday, the huge crowd [regardless of where they came from] enjoyed listening to him 7 1 -1 9 0 “tw://bible.?id=41.12.37|AUTODETECT|” Mark 12:37) 1 1 -1 9 0 0 ). It would seem therefore that the only logical conclusion is that on the part of many a change of attitude had actually taken place.��803��) 1 1 2 8 0 0 How must we account for this? The fickleness or instability of the human heart and mind apart from regenerating grace enters into the answer. Other factors deserving consideration are:) 1 1 2 8 0 “tw://bible.?id=41.15.11|AUTODETECT|” a. The pressure exerted upon the crowd by the chief priests. We are distinctly told, But the chief priests stirred up the mob to get him [Pilate] to release to them Barabbas instead (of Jesus). Read ) 7 1 -1 9 0 “tw://bible.?id=41.15.11|AUTODETECT|” Mark 15:11) 1 1 -1 9 0 “tw://bible.?id=40.27.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.20|AUTODETECT|” Matt. 27:20) 1 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” . It was hard to resist such pressure. See ) 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” John 9:22) 1 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” 12:42) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” 20:19) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 b. The fact that in the end Jesus did not prove to be the kind of Messiah the people desired and were expecting.) 1 1 2 8 0 “tw://bible.?id=1.3.15|AUTODETECT|” c. Sinful ignorance of Scripture. With increasing clarity the Old Testament draws the picture of the coming Redeemer: ) 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.7.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=19.72.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.0|AUTODETECT|” Ps. 72) 1 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.22|AUTODETECT|” 118:22) 1 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.118.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” Isa. 7:14) 1 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” 9:6) 1 1 -1 9 0 “tw://bible.?id=23.11.1-23.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.1-23.11.10|AUTODETECT|” 11:1 10) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” 42:1 4) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” 53) 1 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” 60:1 3) 1 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.6|AUTODETECT|” Jer. 23:6) 1 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” 31:31 34) 1 1 -1 9 0 “tw://bible.?id=33.4.1-33.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.4.1-33.4.5|AUTODETECT|” Mic. 4:1 5) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” 5:2) 1 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” 7:18 20) 1 1 -1 9 0 “tw://bible.?id=37.2.1-37.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=37.2.1-37.2.9|AUTODETECT|” Hag. 2:1 9) 1 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” Zech. 3:8) 1 1 -1 9 0 “tw://bible.?id=38.6.9-38.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.6.9-38.6.13|AUTODETECT|” 6:9 13) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” 9:9) 1 1 -1 9 0 “tw://bible.?id=38.9.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.9.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=39.3.1-39.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.1-39.3.4|AUTODETECT|” Mal. 3:1 4) 1 1 -1 9 0 0 , to mention only a few of the many messianic prophecies. These predictions associate with Messiah: peace, pardon, healing, righteousness, vicarious suffering, spiritual cleansing.) 1 1 2 8 0 0 The lesson is obvious: Do not neglect the prayerful study of the Scriptures! And do not neglect to take the Bible s precious truths to heart!) 1 1 2 8 0 “tw://bible.?id=40.27.23|AUTODETECT|” 14. But Pilate said to them, Why?��804�� What wrong has he done? It is rewarding to count the number of times the governor uttered the words, I do not find any crime in him, or something similar, as here. In addition to the passages from Luke and John, already mentioned, and the clear implication of the present Marcan passage, see also ) 7 1 -1 9 0 “tw://bible.?id=40.27.23|AUTODETECT|” Matt. 27:23) 1 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” . Even when due allowance is made for parallel (duplicate) passages, the fact remains that Pilate stresses and constantly re-iterates the truth that in Jesus there is no cause of indictment. And by means of Pilate it was God himself who declared his Son s complete innocence, his perfect righteousness. Nevertheless, in a few more moments this same Pilate is going to succumb to the persistent clamor of the Jews, and is going to sentence Jesus to die the accursed death of crucifixion. No guilt in him & no guilt in him & no guilt in him & no guilt in him.& So then he handed him over in order to be crucified. Thus reads the sacred record. But how could a righteous God permit this? There is only one solution. It is found in ) 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isa. 53:6) 1 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” , Jehovah has laid on him the iniquity of us all.& He was cut off out of the land of the living for the transgression of my people to whom the stroke was due. Cf. ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 In answer to Pilate s question the people did not even say, He did this or, He did that. They followed what must have been for them the easier course: All the louder they were screaming, Let him be crucified! Over and over again these terrible words are yelled until they become a monotonous refrain, an eery, ominous chant: Let him be crucified.& Let him be crucified.& The crowd has become a riotous mob, an emotion-charged screaming rabble.) 1 1 2 8 0 “tw://bible.?id=43.19.12|AUTODETECT|” Matthew (27:24) continues as follows: So when Pilate saw that he was not getting anywhere, and that on the contrary a riot was starting, he took water and washed his hands in front of the crowd, saying, Innocent am I of the blood of this man. Mark skips this incident and continues with 15. So Pilate, anxious to satisfy the crowd, released Barabbas to them; and he had Jesus flogged and handed him over to be crucified. As was mentioned previously, what turned the scale so that Pilate finally decided to yield to the mob s clamor was the frightening and diabolical outcry, If you release this man [Jesus], you are no friend of the emperor. Whoever makes himself king rebels against the emperor 7 1 -1 9 0 “tw://bible.?id=43.19.12|AUTODETECT|” John 19:12) 1 1 -1 9 0 0 ). It was this outcry that floored the governor. In his feverish imagination he saw how he was about to lose his prestige, position, possessions, freedom, even his life perhaps.) 1 2 2 8 0 0 Pilate understood immediately that the people s angry statement implied much more than it expressed. It implied: We will lodge a complaint against you. We will tell the emperor that you condone high treason against the government; that you have released a man who was guilty of continuous sedition, and who allowed himself to be called king. We will accuse you of softness toward rebels. Then where will you be? ) Mark summarizes by simply stating that Pilate, anxious to satisfy��805�� the crowd, released Barabbas to them. He continues literally, And having flogged Jesus, he handed him over that he should be crucified. Having flogged means having caused him to be flogged. Cf. 6:16: the man whom I beheaded. ) 1 1 2 8 0 “tw://bible.?id=43.19.4-43.19.6|AUTODETECT|” Flogging��806�� generally preceded crucifixion, though, as ) 7 1 -1 9 0 “tw://bible.?id=43.19.4-43.19.6|AUTODETECT|” John 19:4 6) 1 1 -1 9 0 “tw://bible.?id=44.16.37|AUTODETECT|” (see N.T.C. on that passage) indicates, that was not Pilate s immediate intention in the present case. It is clear from that passage that Mark summarizes. None of the Gospel-writers is attempting to give a complete account. The Roman scourge consisted of a short wooden handle to which several thongs were attached, the ends equipped with pieces of lead or brass and with sharply pointed bits of bone. The stripes were laid especially on the victim s back, bared and bent. Generally two men were employed to administer this punishment, one lashing the victim from one side, one from the other side, with the result that the flesh was at times lacerated to such an extent that deep-seated veins and arteries, sometimes even entrails and inner organs, were exposed. Such flogging, from which Roman citizens were exempt 7 1 -1 9 0 “tw://bible.?id=44.16.37|AUTODETECT|” Acts 16:37) 1 1 -1 9 0 0 ), often resulted in death.) 1 1 2 8 0 “tw://bible.?id=40.27.32|AUTODETECT|” One can picture Jesus after the scourging, covered with horrible bruises and lacerations, with wales and welts. It is no surprise that Simon of Cyrene was compelled to bear the cross after Jesus had carried it a short distance 7 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 1 1 -1 9 0 “tw://bible.?id=42.23.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.26|AUTODETECT|” Luke 23:26) 1 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” John 19:16) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ). Scourging was hideous torture. It must, however, be borne in mind that the suffering of the Man of Sorrows was not only intense but also vicarious:) 1 1 2 8 0 “tw://bible.?id=23.53.5|AUTODETECT|” He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Isa. 53:5) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” I Peter 2:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.2.23|AUTODETECT|” For the believer it is a comfort to know that back of Pilate stood God himself. The responsibility for the sinful act, to be sure, remained with Pilate and with those who pressured him into delivering Jesus to be crucified.��807�� But the actions of all these sinners were included in the all-comprehensive, eternal decree of God: This man, having been handed over (to you) by the predetermined purpose and foreknowledge of God, you, by the hand of lawless men, have crucified and slain 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” ). Therefore, there is now no condemnation for those who are in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” Rom. 8:1) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Pilate had tried again and again to bypass Jesus. He discovered that this was entirely impossible. He was forced to take a stand, and he took the wrong stand.) The impossibility of evading Jesus is by himself expressed in these words.) 1 1 2 8 0 “tw://bible.?id=40.12.30|AUTODETECT|” a. (Negatively) He who is not with me is against me 7 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” Matt. 12:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.9.40|AUTODETECT|” b. (Positively) He who is not against us is for us 7 1 -1 9 0 “tw://bible.?id=41.9.40|AUTODETECT|” Mark 9:40) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” In the great day of judgment there will just be two groups, not three. There will be no middle ground. See ) 7 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” Matt. 25:31 46) 1 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” . The decisive moment to choose is always NOW: Today, O that you would listen to his voice 7 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” Ps. 95:7) 1 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” Heb. 3:7) 1 1 -1 9 0 “tw://bible.?id=58.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.3.15|AUTODETECT|” 15) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) 15:16 20 The Mockery) 1 1 2 8 0 “tw://bible.?id=40.27.27-40.27.31|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.27-40.27.31|AUTODETECT|” Matt. 27:27 31) 1 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” John 19:2) 1 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.3|AUTODETECT|” 3) 1 4 2 8 0 0 16 Then the soldiers led him away inside the palace, that is, the governor s headquarters, and called together the whole band. 17 And they dressed him in purple robe; and having woven a crown of thorns, they set it on his head. 18 And they began to salute him, Hail, king of the Jews? 19 They were repeatedly striking him on the head with a stick, spitting on him, and on bended knee doing him homage. 20 And when they had finished mocking him, they took off the purple robe and put his own clothes on him (again). Then they led him away for crucifixion.) ) This section is not paralleled in Luke. As to the extent to which the individual items, as presented by Matthew, Mark, and John, parallel each other see N.T.C. on Matthew, the columns on pp. 958, 959.) 16. Then the soldiers led him away inside the palace,��808�� that��809�� is, the governor s headquarters,��810�� and called together the whole band.) 1 1 2 8 0 “tw://bible.?id=41.15.25|AUTODETECT|” Note the words, The soldiers led him away. From Thursday night until Friday morning about nine o clock 7 1 -1 9 0 “tw://bible.?id=41.15.25|AUTODETECT|” Mark 15:25) 1 1 -1 9 0 0 ) Jesus permitted himself to be led, led away, sent, brought, etc. This means that he allowed himself to be passed from one individual or group to another, as a captive.) 1 1 2 8 0 “tw://bible.?id=23.53.7|AUTODETECT|” To appreciate more fully what is meant by ) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” Isa. 53:7) 1 1 -1 9 0 0 As a lamb he was led to the slaughter study the following table (not necessarily complete):) 1 21 2 8 0 0 Jesus was led) From Gethsemane Matthew Mark Luke John ) 1 to Annas 18:13 ) 2 to Caiaphas 26:57 14:53 22:54 18:24 ) 3 to Pilate 27:2 15:1 23:1 18:28 ) 4 to Herod 23:7 ) 5 to Pilate 23:11 ) 6 to inside) the praet. 27:27 15:16 18:33 ) 7 outside before) the crowds 19:5 ) 8 to inside) the praet. 19:9 ) 9 outside before) the crowds 19:13 ) 10 to Calvary 27:31 15:20 23:26 19:17 ) ) ) The soldiers, as many as were available note the whole band, literally the entire cohort, though this does not necessarily mean a full cohort of six hundred men now gather around Jesus in order to make sport of him. They desire to gratify their sadistic urges. They wish to have some fun with this King of the Jews. These soldiers, though Roman in the sense that they were in the service of the Roman government, were probably recruited from the province of Syria; and if so, were able to converse in the Aramaic language, spoken also by the Jews, and were acquainted with Jewish ways. They probably regarded Jesus as a fake claimant to the royal throne, a person who deserved nothing better than to be mocked.) To say that this mockery had been ordered by Pilate (thus Lenski) is unwarranted. Nowhere does the record support that interpretation.

It was Pilate who had ordered the scourging. Though it is true that he could and should have prevented the mockery, and was therefore partly responsible for it, we have no right to say that he ordered it.) 17 19. And they dressed him in a purple robe; and having woven a crown of thorns, they set it on his head. And they began to salute him, Hail, king of the Jews! They were repeatedly striking him on the head with a stick, spitting on him, and on bended knee doing him homage.) 1 1 2 8 0 “tw://bible.?id=41.14.65|AUTODETECT|” This mockery should be compared to what Jesus had already endured in the house of Caiaphas, just a few hours earlier. See ) 7 1 -1 9 0 “tw://bible.?id=41.14.65|AUTODETECT|” Mark 14:65) 1 1 -1 9 0 “tw://bible.?id=40.26.67|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.67|AUTODETECT|” Matt. 26:67) 1 1 -1 9 0 “tw://bible.?id=42.22.63-42.22.65|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.63-42.22.65|AUTODETECT|” Luke 22:63 65) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 In summary, the entire picture is as follows. The soldiers, having stripped Jesus of his outer garments, throw a royal robe around him. They weave a crown of thorns and set it on his head. Moreover, since a king must also wield a scepter, they thrust a stick into his right hand. This item is mentioned in so many words by Matthew and is implied by Mark. Then, one by one, they kneel down in front of him in mock adoration, saying, Hail, king of the Jews. They spit on him and hit him on the head with his own scepter. ) Note the separate items mentioned by Mark:) a. They robed him in purple) 1 1 2 8 0 “tw://bible.?id=41.15.15|AUTODETECT|” As Matthew indicates, they first disrobed him. This had been done once before, just before he was scourged 7 1 -1 9 0 “tw://bible.?id=41.15.15|AUTODETECT|” Mark 15:15) 1 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” ). how terribly it must have hurt him when the robe had been cast around his scourged body. And now again they strip him and then throw around him what was probably a discarded and faded soldier s mantle of a purple 7 1 -1 9 0 “tw://bible.?id=43.19.2|AUTODETECT|” John 19:2) 1 1 -1 9 0 0 b) hue, representing the royal purple. Here Matthew uses the synonym scarlet. Since the robe must have been faded, its color did not stand out very clearly, and could therefore be considered either purple or scarlet. Again, how throwing this robe around the scourged Savior must have hurt him!) 1 1 2 8 0 0 b. They crowned him with a crown of thorns) 1 1 2 8 0 “tw://bible.?id=1.3.18|AUTODETECT|” Somewhere in the vicinity of the praetorium the soldiers find some thorny twigs. Whether the plant from which they obtained these twigs was the Spina Christi or Palinrus Shrub, as some think, is not known. It has been pointed out by botanists that few countries of the size of Palestine have so many varieties of prickly plants. The identity of the species is of little importance. Far more significant is the fact that thorns and thistles are mentioned in ) 7 1 -1 9 0 “tw://bible.?id=1.3.18|AUTODETECT|” Gen. 3:18) 1 1 -1 9 0 “tw://bible.?id=41.15.17|AUTODETECT|” in connection with Adam s fall. Here in ) 7 1 -1 9 0 “tw://bible.?id=41.15.17|AUTODETECT|” Mark 15:17) 1 1 -1 9 0 0 b and its parallels Jesus is pictured as bearing the curse that lies upon nature, in order to deliver nature and us from it. With fiendish cruelty the soldiers, having made a crown out of these thorny twigs, press it down upon Christ s head. It represented not an imperial wreath but a crown such as would be appropriate for a king of the Jews. Those who were engaged in this bit of fun wanted to mock Jesus. They also wanted to torture him. The crown of thorns satisfied both purposes. Rivulets of blood must have started to run down his face, neck, and other parts of his body. Did his molesters realize that they were doing this to him who is King of kings and Lord of lords ?) 1 8 2 8 0 0 c. They mockingly adored him) Hail, king of the Jews, a soldier would say, as on bended knee he was doing him homage. Then another would take his turn, and still another, until all those many soldiers had taken their turn.) d. They hit him) Before any of these mockers vacated his position in front of Jesus, he would remove the stick from the hand of the victim and strike him on the head with it, as if to say, What a king you are! One that gets hit over the head with his own scepter! And as the fiend hits Jesus, the thorny spikes are driven deeper into the flesh.) e.

They spat on him) They descend to a level lower than the beasts. Gleefully for they re having fun each soldier, when his turn comes around, after getting up from his knees spits into the face of God s only begotten and beloved Son!) In studying this passage a few practical lessons stand out:) a. How darkened man s mind! These men think they are doing all this to a false claimant to an earthly throne. They have no conception of the fact that they are doing it to the rightful owner of the universe, the King of kings and Lord of lords. ) 1 1 2 8 0 “tw://bible.?id=23.48.22|AUTODETECT|” b. How depraved man s heart! Hellish cruelty is displayed here. Unbridled sadism triumphs. And what an empty triumph! One that makes the soul of the perpetrator more wretched than ever 7 1 -1 9 0 “tw://bible.?id=23.48.22|AUTODETECT|” Isa. 48:22) 1 1 -1 9 0 “tw://bible.?id=23.57.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.57.21|AUTODETECT|” 57:21) 1 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” ; contrast ) 7 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” Isa. 26:3) 1 1 -1 9 0 “tw://bible.?id=19.119.165|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.165|AUTODETECT|” Ps. 119:165) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.22.6|AUTODETECT|” c. How dependable God s Word! What had been predicted is here being fulfilled 7 1 -1 9 0 “tw://bible.?id=19.22.6|AUTODETECT|” Ps. 22:6) 1 1 -1 9 0 “tw://bible.?id=19.22.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.22.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.3|AUTODETECT|” Isa. 53:3) 1 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” Mark 10:34) 1 1 -1 9 0 0 ). That very fact must have imparted comfort to the heart and mind of Christ.) 1 1 2 8 0 “tw://bible.?id=43.17.4|AUTODETECT|” d. How durable Christ s purpose! He bore it all without complaining. He did this because he knew that he was accomplishing the work which the Father had given him to do 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” John 17:4) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ). For our sake he became poor that we through his poverty might become rich 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.19.4|AUTODETECT|” 20. And when they had finished mocking him, they took off the purple robe and put his own clothes on him (again). Then they led him away for crucifixion.��811�� Finally the soldiers have all had their turn. According to ) 7 1 -1 9 0 “tw://bible.?id=43.19.4|AUTODETECT|” John 19:4) 1 1 -1 9 0 “tw://bible.*?id=43.19.12|AUTODETECT|” ff. Pilate now enters into the picture again. He brings Jesus out before the crowd, the sorely afflicted one still wearing the thorny crown and the purple robe. A pathetic spectacle is exposed to the view of the public: blood-streaked Jesus, covered with gashing wounds. Look! The man! says the governor, in order to arouse the people s sympathy and to testify once again that he, Pilate, finds no crime in him.

But this effort on the part of the judge fails as tragically as have all the previous ones. When the chief priests and the officers see Jesus they cry out, Crucify & crucify! They now use their final argument, the one which up to this time they have held in abeyance, namely, We have a law, and according to that law he ought to die, because he made himself the Son of God. Having re-examined Jesus and all the while still trying to release him, Pilate finally surrenders to the wishes of the chief priests and the mob. He does so for the reason stated previously 7 1 -1 9 0 “tw://bible.?id=43.19.12|AUTODETECT|” John 19:12) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The soldiers game having ended somewhat earlier, these men now remove their victim s royal accouterments and put his own clothes on him again. Then they lead him away to be crucified.) ) 15:21 32 Calvary: The Crucifixion of Jesus) 1 1 2 8 0 “tw://bible.?id=40.27.32-40.27.44|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.32-40.27.44|AUTODETECT|” Matt. 27:32 44) 1 1 -1 9 0 “tw://bible.?id=42.23.26-42.23.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.26-42.23.43|AUTODETECT|” Luke 23:26 43) 1 1 -1 9 0 “tw://bible.?id=43.19.17-43.19.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=43.19.17-43.19.27|AUTODETECT|” John 19:17 27) 1 10 2 8 0 0 21 And they forced a certain bypasser, who was coming from the country, a Cyrenian, Simon, the father of Alexander and Rufus, to carry his cross. 22 And they brought Jesus to the place (called) Golgotha, which, translated, is Place of a Skull. 23 They offered him wine flavored with myrrh, but he refused to accept it. 24 And they crucified him, and divided his garments, casting lots for them (to determine) who should take what.) 25 Now it was the third hour��812�� when they crucified him. 26 The superscription stating the charge against him read,) THE KING OF THE JEWS) 27 And with him they crucified two robbers, one on his right and one on his left. 29 ��813�� And those who passed by were blaspheming him, shaking their heads and saying, Aha! You who destroy the temple and rebuild it in three days, 30 save yourself and come down from the cross. 31 Similarly also the chief priests, mocking (him) among themselves, along with the scribes, were saying, Others he saved, himself he cannot save! 32 Let the Christ, the king of Israel, now come down from the cross, that we may see and believe! And those crucified with him were also heaping insults on him.) ) The story of Christ s crucifixion is told by all four evangelists in some detail. Mark s account is the shortest. Slightly longer is Matthew s. Luke s report is almost twice the length of Mark s.

John s is about as much longer than Matthew s as it is shorter than Luke s. If we assign the convenient figure 10 to the length of Matthew s account of the crucifixion, Mark s would be 9, Luke s 17, and John s 13�.) Omitting minor details, the contents of the four accounts may be briefly summarized and compared as follows:) The resemblance between Matthew (27:32 44) and Mark (15:21 32) is very close. Both record that Simon of Cyrene was forced to carry Christ s cross. Arrived at Golgotha Jesus was offered a drink (probably to deaden the sense of pain), but he refused it. Having been crucified, his clothes were divided by lot among the soldiers. Over his head was placed the indictment against him: it described him as the king of the Jews.

Two robbers were crucified with Jesus, one on either side of him. Bypassers blasphemed him, taunting him to come down from the cross. Chief priests and scribes were scoffing among themselves. Others he saved, they said, himself he cannot save.& The robbers who had been crucified with him were reviling him.) The main variations between Matthew s report and Mark s, aside from the wording of the superscription, which is somewhat different in each of the four Gospels, are as follows:) Matthew states that it was while the procession was coming out of the city that Simon of Cyrene was pressed into service. When Jesus had been crucified, the soldiers, sitting down, were keeping watch over him. To the words of mockery uttered by the chief priests, etc., Matthew adds those found in 27:43, He has placed his trust in God.& ) 1 1 2 8 0 “tw://bible.?id=45.16.13|AUTODETECT|” Mark informs his (Roman) leaders that a Cyrenian, Simon, was coming from the country (so also Luke) when the soldiers forced him to bear Christ s cross, and that this Simon was the father of Alexander and Rufus 7 1 -1 9 0 “tw://bible.?id=45.16.13|AUTODETECT|” Rom. 16:13) 1 1 -1 9 0 0 ). He also states that it was the third hour when Jesus was crucified.) 1 9 2 8 0 0 As to Luke, the main specific features of his contribution (23:26 43) are the following: Jesus address to Jerusalem s weeping women, the story of the impenitent criminal and the penitent one, and (verses 34, 43) the first two words from the cross. This evangelist adds that the soldiers joined in the mockery and offered Christ vinegar.) According to John (19:17 27) at first Jesus himself carried the cross. In fact, John says nothing about Simon of Cyrene. The title that had been affixed to the cross was written in Aramaic, Latin, and Greek. Many of the Jews read it, for the place where Jesus was crucified was near the city. John reports the objection of the chief priests to the wording of the title, and also Pilate s answer.

This evangelist goes into some detail in describing the manner in which the garments of Jesus, including the seamless tunic, were divided. He has preserved for us the third word from the cross (verse 27).) * * * *) Though in the Passion story the center of interest is always Jesus himself, what he did, said, or endured, our attention is here also fixed upon five subsidiary persons or groups:) a. Simon of Cyrene renders a service to Jesus (verse 21).) b. Arrived at Golgotha the legionaries or soldiers offer Jesus drugged wine, which he refuses. Having crucified him between two robbers, and having affixed a label above his head, they cast lots for the division of his clothes (verses 22 27).) c. Bypassers blaspheme (verses 29, 30).) d.

Scribes (and their companions) scoff (verses 31, 32a).) e. Robbers revile (verse 32b).) 1 1 2 8 0 “tw://bible.?id=41.15.21-41.15.32|AUTODETECT|” With the exception of verse 21, the entire section 7 1 -1 9 0 “tw://bible.?id=41.15.21-41.15.32|AUTODETECT|” Mark 15:21 32) 1 1 -1 9 0 0 ) relates what happened to Jesus from nine o clock A.M. (cf. 15:25) until noon (cf. 15:33) on Good Friday.) 1 1 2 8 0 0 Simon of Cyrene) 1 1 2 8 0 “tw://bible.?id=2.29.14|AUTODETECT|” In reality what is said in verse 21 might also have been included under the next heading, because Simon did not act of his own accord. By the soldiers he was forced to do what he did. But since the New Testament and early tradition place such emphasis on him and (probably) his family, a separate caption is given to verse 21. And they forced��814�� a certain bypasser, who was coming from the country, a Cyrenian, Simon, the father of Alexander and Rufus, to carry his cross. As was customary and according to law, the execution was carried out outside the city 7 1 -1 9 0 “tw://bible.?id=2.29.14|AUTODETECT|” Exod. 29:14) 1 1 -1 9 0 “tw://bible.?id=3.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.4.12|AUTODETECT|” Lev. 4:12) 1 1 -1 9 0 “tw://bible.?id=3.4.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.4.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=3.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.16.27|AUTODETECT|” 16:27) 1 1 -1 9 0 “tw://bible.?id=4.15.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.15.35|AUTODETECT|” Num. 15:35) 1 1 -1 9 0 “tw://bible.?id=4.19.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.19.3|AUTODETECT|” 19:3) 1 1 -1 9 0 “tw://bible.?id=43.19.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.19.20|AUTODETECT|” John 19:20) 1 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” Heb. 13:12) 1 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). Those condemned to be crucified had to carry their own cross. Commentators are divided on the question whether this refers to the crossbeam alone, the upright having already been set in place on Golgotha, or to the entire cross. Since there is nothing in text or context that suggests otherwise, it is here assumed that the latter position the entire cross is correct.) 1 1 2 8 0 0 In the light of the fact that the title of indictment was written above Christ s head, it is well-nigh certain that artists are correct in their preference for the dagger-type or Latin cross: . For the reasons why death by crucifixion must be considered a curse see N.T.C. on the Gospel of John, Vol. II, p. 425.) 1 1 2 8 0 “tw://bible.?id=43.19.16|AUTODETECT|” Jesus, too, carried his own cross 7 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” John 19:16) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ), but not for long. Sheer physical exhaustion made it impossible for him to carry it very far. Consider what he had already endured within the last fifteen hours: the tense atmosphere of the Upper Room, the betrayal by Judas, the agonies of Gethsemane, the desertion by his disciples, the torture of a totally hypocritical trial before the Sanhedrin, the mockery in the palace of Caiaphas, the denial by his most prominent disciple, the trial before an unjust judge, the terrible ordeal of being scourged, the pronunciation of the death sentence upon him, and the seven-itemed abuse by the soldiers in the praetorium! Humanly speaking, is it not a wonder that he was able to carry the cross any distance at all?) 1 1 2 8 0 “tw://bible.?id=44.2.10|AUTODETECT|” When Jesus succumbed beneath his load, the legionaries, exercising their right of requisitioning or making demands on people, forced Simon, a Cyrenian or man from Cyrene located on a plateau, ten miles from the Mediterranean Sea, in what is now Libya (west of Egypt) to carry Christ s cross for the rest of the distance. The theory that Simon could not have been a Jew, because he gave his sons Greek names (verse 21), is without merit, since many Jews followed that practice. Besides, in Cyrene there was a large colony of Jews 7 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2:10) 1 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 “tw://bible.?id=44.11.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.20|AUTODETECT|” 11:20) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 0 ). The further speculation that the man must have been a farmer, because on this particular Friday morning he came from the country, is also without any basis. Even today many people besides farmers have business or social connections in the country. Some even live there!) 1 1 2 8 0 “tw://bible.?id=44.2.10|AUTODETECT|” The following reconstruction, though not certain, is however probable. Simon, a Jew, has come to Jerusalem to attend one of the great festivals (in this case Passover), as was the custom of many Jews, including those from Cyrene 7 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2:10) 1 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” ). There was even a Cyrenian synagogue in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.6.9|AUTODETECT|” Acts 6:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.11.19|AUTODETECT|” Now on this particular Friday, returning to the city from a visit to the country, Simon is pressed into service by the soldiers who are leading Jesus to Calvary, perhaps (but this is by no means certain) along the Via Dolorosa (Sorrowful Way), and are just now coming through the gate out of the city. So reluctantly at first? Simon carries Christ s cross, arrives at Calvary, and witnesses what happens there. The behavior of Jesus and his words from the cross leave such an impression on Simon that he becomes a Christian. Subsequently he and his family are living in Rome. He may have been living there before, but in any event he was a Cyrenian by birth. 7 1 -1 9 0 “tw://bible.?id=44.11.19|AUTODETECT|” Acts 11:19) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Mark, writing to the Romans, mentions Simon, the father of Alexander and Rufus, as if to say, people with whom you, in Rome, are well acquainted. Paul, in his letter to the Romans (16:13), writes, Greet Rufus, outstanding in the Lord, and his mother and mine. Evidently the mother of Rufus hence, the wife of Simon had rendered some motherly service to Paul.) If this reconstruction is factual, then the service which Simon rendered, though initially forced, turned out to be a genuine blessing for himself, his family, and many others.) The Legionaries) 22. And they brought Jesus to the place (called) Golgotha, which, translated, is��815�� Place of the Skull.) The name Golgotha is basically Aramaic. It is a Greek transliteration of Aramaic golgoltha; cf. Hebrew golgoleth.

The name means skull. The Greek word for Skull is Kranion (cf. cranium). In the Vulgate (Jerome s Latin version of the Bible) Kranion was rendered Calvaria; cf. Calvary. ) Why was this name Place of the (or a) Skull given to it? Because it looked like a skull? Because a skull was found there?

Precisely where was Golgotha? Is it possible to point out its exact location today? On all this see N.T.C. on John, Vol. II, p. 426.) 1 1 2 8 0 “tw://bible.?id=43.19.41|AUTODETECT|” The procession arrived at the Place of the Skull. Though today it may well be impossible to point out the exact spot where Jesus was crucified, the Church of the Holy Sepulchre has tradition on its side. Not too much can be made of this, however, for the tradition is rather late (fourth century a.d.). Within the large space covered by this church there is room for the site of the crosses and also for that of the tomb in which Joseph of Arimathea laid Jesus body. The place of execution and the tomb were very close to each other 7 1 -1 9 0 “tw://bible.?id=43.19.41|AUTODETECT|” John 19:41) 1 1 -1 9 0 “tw://bible.?id=43.19.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” ). Skull s Place was outside the gate as it existed at that time 7 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 1 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” Heb. 13:12) 1 1 -1 9 0 0 ).��816��) 1 1 2 8 0 0 23. They offered��817�� him wine flavored with myrrh,��818�� but he refused to accept it.) 1 1 2 8 0 “tw://bible.?id=40.27.34|AUTODETECT|” That the wine which the soldiers tried to give Jesus was mixed with something bitter appears from Matthew s account. Here in Mark it becomes clear that this bitter substance was myrrh. They offered Jesus this myrrhed wine. He tasted it 7 1 -1 9 0 “tw://bible.?id=40.27.34|AUTODETECT|” Matt. 27:34) 1 1 -1 9 0 “tw://bible.?id=42.23.27|AUTODETECT|” ), and then refused it. Had the sympathetic women of Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.23.27|AUTODETECT|” Luke 23:27) 1 1 -1 9 0 0 ) prepared this drink in order to lessen the pain of the sufferers? However that may be, the reason why Jesus rejected it was probably because he wanted his mind to be clear when he spoke from the cross and because he wished to endure to the full the pain that was in store for him, in order to be his people s perfect Substitute.) 1 1 2 8 0 0 24a. And they crucified him .& ) 1 1 2 8 0 “tw://bible.?id=1.1.16|AUTODETECT|” Using the vivid present tense, Mark simply writes, And they crucify him. Nevertheless, in English it is entirely correct to substitute the past tense for this historical present. Note how few words in the original only three: And they-crucified him are used to indicate this enormously significant event! With this marvelous restraint we might compare the manner in which Scripture tells the story of the creation of the billions of stars: and the-stars 7 1 -1 9 0 “tw://bible.?id=1.1.16|AUTODETECT|” Gen. 1:16) 1 1 -1 9 0 0 b).) 1 1 2 8 0 0 The pronoun they refers to the soldiers, as is clear from verse 16. The mode of execution to which reference is made existed in many nations, including the Roman Empire. Rome generally (not always!) reserved this form of punishment for slaves and those who had been convicted of the grossest crimes.) 1 1 2 8 0 “tw://bible.?id=43.20.25|AUTODETECT|” It has been well said that the person who was crucified died a thousand deaths. Large nails were driven through hands and feet 7 1 -1 9 0 “tw://bible.?id=43.20.25|AUTODETECT|” John 20:25) 1 1 -1 9 0 “tw://bible.?id=42.24.40|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.24.40|AUTODETECT|” Luke 24:40) 1 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” ). Among the horrors which one suffered while thus suspended (with the feet resting upon a little tablet, not very far away from the ground) were the following: severe inflammation, the swelling of the wounds in the region of the nails, unbearable pain from torn tendons, fearful discomfort from the strained position of the body, throbbing headache, and burning thirst 7 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” John 19:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.1.1|AUTODETECT|” In the case of Jesus the emphasis, however, should not be placed on this physical torture which he endured. It has been said that only the damned in hell know what Jesus suffered when he died on the cross. In a sense this is true, for they, too, suffer eternal death. One should add, however, that they have never been in heaven. The Son of God, on the other hand, descended from the regions of infinite delight in the closest possible fellowship with his Father 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” ) to the abysmal depths of hell. On the cross he cried out, My God, my God, why hast thou forsaken me? 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” Mark 15:34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 24b. and divided his garments, casting lots for them (to determine) who should take what.) 1 1 2 8 0 “tw://bible.?id=43.19.23|AUTODETECT|” Having crucified him, the legionaries, as was their custom, divided his garments by casting lots. In all probability by means of throwing of dice the four pieces headgear, sandals, belt, and outer garment were divided among the four 7 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” John 19:23) 1 1 -1 9 0 “tw://bible.?id=19.22.18|AUTODETECT|” ) soldiers. The seamless tunic, all of one piece, woven all the way from top to bottom, was also put into the lottery, all of this in accordance with the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.22.18|AUTODETECT|” Ps. 22:18) 1 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” (LXX Ps. 21:19), which, as is clear, Mark has in mind, though the fulfilment formula is not found in Mark but in ) 7 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” John 19:23) 1 1 -1 9 0 “tw://bible.?id=43.19.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.24|AUTODETECT|” 24) 1 1 -1 9 0 0 . See N.T.C. on that passage for further details.) 1 1 2 8 0 0 Note the total indifference, on the part of these soldiers, to Christ on the cross. They certainly should have paid closer attention to him, to his attitude, his words, etc. At least on one of them, the centurion, such things and other circumstances made a very deep impression (15:39). And, as Matthew informs us, even the soldiers who were with the centurion, were somewhat similarly affected (27:54), but that effect was not produced immediately.) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” Right now soldiers were throwing dice while the Lamb of God was taking away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ). Nevertheless, it is but fair to add that ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 0 was applicable to them in a higher degree than it applies to us today, after all these years during which the light of the gospel has been spreading.) 1 1 2 8 0 “tw://bible.?id=42.12.48|AUTODETECT|” Poor, poor soldiers! How much did they take home from Calvary? A few pieces of clothing! No truly penitent hearts, no renewed visions, no changed lives, no Savior? Even today, how much or how little do some people carry home with them from the church service, the Bible class, the hymn sing, the revival meeting? Each individual should answer this question for himself. Does not Christ s own parable of The Sower apply here? See above, on 4:1 20. And let us remember ) 7 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” Luke 12:48) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 25. Now it was the third hour when they crucified him.) 1 1 2 8 0 “tw://bible.?id=43.19.14|AUTODETECT|” Much has been written with reference to this brief note of time. Bible critics cite this passage as proof-positive that Scripture contains errors and contradictions. Does not ) 7 1 -1 9 0 “tw://bible.?id=43.19.14|AUTODETECT|” John 19:14) 1 1 -1 9 0 0 state that Pilate sentenced Jesus to die when it was about the sixth hour? Surely, Jesus was sentenced before he was crucified. Yet, according to John (say the critics), the sentencing took place at noon .) 1 1 2 8 0 “tw://bible.?id=43.1.39|AUTODETECT|” It has been shown, however, that in other passages the author of the Fourth Gospel in all probability used the Roman civil day time computation. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.1.39|AUTODETECT|” John 1:39) 1 1 -1 9 0 “tw://bible.?id=43.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 “tw://bible.?id=43.4.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.52|AUTODETECT|” 4:52) 1 1 -1 9 0 0 . If there, why not here? Now the two statements the one from John, namely, that Jesus was sentenced at about six o clock in the morning; and the one from Mark, that he was actually nailed to the cross at nine o clock in the morning, can hardly be said to be in hopeless conflict with each other. It must be borne in mind that John does not say six o clock but about six o clock. Let us suppose that it was actually half past six. We grant that even this leaves a difficulty, but the difficulty is not great.

It is difficult for us to understand how the trial before Pilate (in reality the Pilate-Herod-Pilate trial) was so speedy, how everything transpired so rapidly. On the other hand, does it not seem probable that the Sanhedrin had been doing all in its power to rush Pilate to a decision? Is it not true that this august body had been rushing the case from the very moment when Jesus was captured? The morning meeting of the Sanhedrin may have been very early, indeed! It may have taken only a few minutes. The real decision had been agreed on long before.) 1 4 2 8 0 0 Once the sentence had been pronounced by Pilate, the heat was off. So, three hours intervened between the sentencing and the crucifixion; or, let us say two hours and a half . Why so much time elapsed between the two events we do not know.) 26. The superscripture stating the charge��819�� against him read,) THE KING OF THE JEWS) Pilate had caused a notice or label to be written on the cross, above Jesus head. In John s Gospel (19:19, 20) this notice is called a title, in Matthew s (27:37), a charge, accusation or indictment, and in Mark s (15:26) and Luke s (23:38) a superscription. With respect to this written notice critics have discovered another contradiction in the Bible.

They point to the fact that the words of which it was composed differ in all four Gospels. But there is more than one possible way in which this attack upon Scripture can be refuted. First, it must be considered possible that each Gospel writer gives the gist of the superscription as he sees it. The full wording may have been This is Jesus of Nazareth the King of the Jews. So Matthew says that the charge read: This is Jesus the King of the Jews ; Mark states the superscription was: the King of the Jews ; Luke s version is: This is the King of the Jews ; and John, who was himself present and must have seen it, says that the title was: Jesus of Nazareth the King of the Jews. It certainly was not necessary for each evangelist to write down all the words.

Another possibility is this: since the superscription was written in three languages, Aramaic, Latin, and Greek, in one, two, or even all three of these but differently in each case it may have been abbreviated.) 1 1 2 8 0 “tw://bible.?id=43.19.21|AUTODETECT|” The four agree in informing the reader that on this superscription Pilate called Jesus the king of the Jews. Why did the governor word it thus? Negatively, because he did not want to write, Jesus who claimed to be the King of the Jews, for he had proclaimed again and again that Jesus was innocent of this charge which the Jews had preferred against him. Therefore the governor absolutely refused to yield to the subsequent demand of the chief priests that he change the wording of the superscription. See ) 7 1 -1 9 0 “tw://bible.?id=43.19.21|AUTODETECT|” John 19:21) 1 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.22|AUTODETECT|” 22) 1 1 -1 9 0 0 . It is impossible to state positively why Pilate worded the superscription as he did. Did he do it to bestow honor on Jesus? One would like to think so. Yet, honoring Jesus, on the one hand, and on the other, allowing him to be mocked, and ordering him to be scourged and crucified, hardly go hand in hand. What then?

Although we cannot be sure, perhaps the true answer is as follows: Pilate hated the Jews, especially their leaders. He was keenly aware that just now they had won a victory over him; for, as he probably saw it, they had forced him to sentence Jesus to be crucified. So, now he is mocking them. By means of the superscription he is saying, Here is Jesus, the King of the Jews, the only king they have been able to produce, a king crucified at their own urgent request! ) 1 1 2 8 0 0 All this does not take away the fact that although Pilate may have purposely worded the superscription as he did in order, negatively, to tell the Jews, I do not at all believe the charge you brought against him, and positively, to mock them, God Almighty is also speaking in and through this same superscription. He is making a proclamation to one and all. Bear in mind the three languages in which the notice was written. He is saying, This is Jesus, King of the Jews indeed; and not only this, but by means of this very cross he is King of kings and Lord of lords. ) 1 1 2 8 0 “tw://bible.?id=42.23.33|AUTODETECT|” 27. And with him they crucified two robbers, one on his right and one on his left.��820�� The two men who were crucified with Jesus were robbers, or, as the word can also be translated revolutionaries, though, in view of ) 7 1 -1 9 0 “tw://bible.?id=42.23.33|AUTODETECT|” Luke 23:33) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” , robbers may be the best rendering here.��821�� It was a gross injustice that Jesus was crucified between these two criminals, as if he, too, were a criminal. Nevertheless, viewed in the light of God s providence, it was also an honor. Is it not true that Jesus came to earth in order to seek and save the lost 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” )? Was he not the Friend of publicans and sinners 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” Matt. 11:19) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” )? See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” and on ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.53.12|AUTODETECT|” By causing Jesus to be crucified between these two culprits did Pilate intend to insult the Jews even more? Did he intend to say, Such is your king, O Jews, one who is not any better than a bandit, and therefore deserves to be crucified between two of them ? However that may have been, one thing is certain, the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 1 1 -1 9 0 “tw://bible.?id=42.23.39-42.23.43|AUTODETECT|” He was reckoned with the transgressors was here being fulfilled.��822�� And, in view of ) 7 1 -1 9 0 “tw://bible.?id=42.23.39-42.23.43|AUTODETECT|” Luke 23:39 43) 1 1 -1 9 0 0 , fulfilled gloriously.) 1 2 2 8 0 0 Bypassers) 29, 30. And those who passed by were blaspheming him, shaking��823�� their heads and saying, Aha! You who destroy the temple and rebuild it in three days, save yourself and come down from the cross.) 1 1 2 8 0 “tw://bible.?id=42.23.48|AUTODETECT|” In rapid succession Mark now describes how three groups a. bypassers, b. chief priests and scribes, and c. robbers reacted toward Jesus. First, then, the bypassers (or passers-by). The word bypasser literally translates the Greek original, conveying its meaning exactly. If, as some believe, Calvary even then was located at the conjunction of roads cf. The Church of the Holy Sepulchre then the expression the bypassers begins to make real sense. Not everyone belonged to the multitudes 7 1 -1 9 0 “tw://bible.?id=42.23.48|AUTODETECT|” Luke 23:48) 1 1 -1 9 0 “tw://bible.?id=19.22.7|AUTODETECT|” ) that were going to Calvary that day, to watch everything that happened there from beginning to end. There were also those who merely passed by. On their way elsewhere they stop long enough to take in the scene. They center their attention on the One nailed to the central cross, about whom they have heard so much already. They shake their heads in contempt and arrogance. Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.22.7|AUTODETECT|” Ps. 22:7) 1 1 -1 9 0 “tw://bible.?id=23.37.22|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=23.37.22|AUTODETECT|” Isa. 37:22) 1 1 -1 9 0 “tw://bible.?id=25.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=25.2.15|AUTODETECT|” Lam. 2:15) 1 1 -1 9 0 0 . Then they begin to hurl abuse at him. They are actually blaspheming him, as the original states. For the meaning of this word and its cognates see on 2:7; 3:28, and note that here in 15:29 it is used not in a general sense, but in its most terrible sense of mocking the very Son of God. This is nothing short of defiant irreverence ) 1 1 2 8 0 “tw://bible.?id=11.20.11|AUTODETECT|” The words which they use will bear this out. As they shake their heads they are saying, Aha! We may be thankful that Mark, in his vivid account, has preserved this little touch. What does this Aha! mean? It is an exclamation in which glee, scorn, and sense of victory are mingled. But what a premature Aha! this is! The shouters are forgetting the maxim, Let not the man who girds on his armor boast as the man who puts it off 7 1 -1 9 0 “tw://bible.?id=11.20.11|AUTODETECT|” I Kings 20:11) 1 1 -1 9 0 “tw://bible.?id=9.17.41-9.17.49|AUTODETECT|” ) They remind one of the enormous, heavily armored giant Goliath, who roared at the callow (?) stripling David, Come over here and I ll give your flesh to the birds of the heavens and the beasts of the field. & It was his last speech! See ) 7 1 -1 9 0 “tw://bible.?id=9.17.41-9.17.49|AUTODETECT|” I Sam 17:41 49) 1 1 -1 9 0 0 . They also bring back to mind Haman:) 1 4 2 8 0 0 Make thou a gallows fifty cubits high,) And thereon tomorrow let this Hebrew die! ) C.M. Cady, in) Wm. B. Bradbury s cantata Esther) 1 1 2 8 0 “tw://bible.?id=17.5.14|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=17.5.14|AUTODETECT|” Esther 5:14) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=17.7.9|AUTODETECT|” It was Haman himself who was hanged on the fifty cubits high gallows (or impaled on this high stake, if one prefers that translation) See ) 7 1 -1 9 0 “tw://bible.?id=17.7.9|AUTODETECT|” Esther 7:9) 1 1 -1 9 0 “tw://bible.?id=17.7.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=17.7.10|AUTODETECT|” 10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=66.6.15-66.6.17|AUTODETECT|” Instead of yelling Aha! the sneering blasphemers should have said Woe to us. Why? Because right here and now the victory was being won on the cross by the One they despised, and they were being defeated. Unless they repented, what awaited them was the day when they would be crying to the mountains and to the rocks, Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who is able to stand? 7 1 -1 9 0 “tw://bible.?id=66.6.15-66.6.17|AUTODETECT|” Rev. 6:15 17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.2.19|AUTODETECT|” These scoffers continue, You who destroy the temple and rebuild it in three days.& They too, therefore, as well as the false witnesses of 14:57, 58 (see on that passage), have picked up the slanderous misquotation plus misinterpretation of Christ s saying 7 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 1 1 -1 9 0 0 ), and have accepted it as if it were the very truth. They are now using it, and adding, Save yourself and come down from the cross. Scornfully they exclaim that the way for the crucified One to prove his lofty claims will be for him to descend from the cross. They imply that it is weakness that keeps them there. Actually, however, it was strength, the strength of his love for sinners. It was exactly because Jesus did not come down from the cross that he is our Savior. But these bypassers have made up their minds to defy the testimony of all the miracles, all the mercy shown to those in need, all the marvelous discourses, yes, the entire beautiful life of the Son of God on earth. All of this they have rejected. They prefer to jeer, to blaspheme!) 1 2 2 8 0 0 Chief Priests and Scribes) 31, 32a. Similarly also the chief priests, mocking (him) among themselves, along with the scribes, were saying, Others he saved, himself he cannot save! Let the Christ, the king of Israel, now come down from the cross, that we may see and believe.) 1 1 2 8 0 “tw://bible.?id=40.27.41|AUTODETECT|” So delighted were the members of the Sanhedrin with the fact that their archenemy was now hanging on a cross that they these chief priests, scribes, and 7 1 -1 9 0 “tw://bible.?id=40.27.41|AUTODETECT|” Matt. 27:41) 1 1 -1 9 0 “tw://bible.?id=41.11.27|AUTODETECT|” ) elders 7 1 -1 9 0 “tw://bible.?id=41.11.27|AUTODETECT|” Mark 11:27) 1 1 -1 9 0 “tw://bible.?id=41.11.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ) lose every bit of dignity, and join the bypassers in giving expression to their contempt of Jesus Similarly, writes Mark; and in several respects the words of the leaders were indeed similar to those of the ones who passed by. Both mock. Both are convinced that the victim s remaining on the cross is due to his weakness, his utter inability to rescue himself. Both bid him to prove his claims by coming down from the cross.) 1 1 2 8 0 0 Nevertheless, there is also a rather striking difference. The bypassers had addressed Jesus directly, using the second person singular. See verses 29, 30. But not once in the narrative of Christ s crucifixion whether in Matthew, Mark, or Luke do the leaders address Jesus directly. Each time they talk about him, to each other. They never talk to him.

So thoroughly do they hate him. Matthew and Mark relate that these Sanhedrists, in their conversation with each other about their enemy mocked him. And so they did indeed! Luke uses a different word, however. He shows that this mockery was of the worst possible kind. Their ridicule was mingled with hatred and envy.

Says Luke, They turned up their noses at him, that is, they sneered, they scoffed (23:35).) 1 1 2 8 0 “tw://bible.?id=43.11.47|AUTODETECT|” When they now say, others he saved; himself he cannot save, they do not deny that the miracles he had performed in the interest of others were real. Not at all. They had admitted their genuine character before 7 1 -1 9 0 “tw://bible.?id=43.11.47|AUTODETECT|” John 11:47) 1 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” ). Only, they had ascribed his power to perform them to Satan 7 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” Mark 3:22) 1 1 -1 9 0 0 ). The conclusion they draw is that now that Beelzebul is not able and/or willing to help him any more, he is completely powerless. They too refuse to admit that it was the power of his love for sinners that kept him on that cross.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” With derision they refer to the fact that he had claimed to be the Christ, the king of Israel. Well, he did indeed make that double claim (14:62 15:2). Moreover, he had accepted royal honor implied in that and similar titles when others bestowed that honor on him. In fact he had even ascribed to himself royal authority over everything 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” 25:34) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ), and he was going to do this again 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” ). But these leaders were deliberately misrepresenting him; for whenever, either in word or action, the people had tried to make of him an earthly king, a ruler who had come to deliver the Jews from the yoke of the Romans, he had quickly walked as far as possible away from that error. See ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” 18:36) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.16.31|AUTODETECT|” When to the words Let the Christ, the king of Israel, now come down from the cross the chief priests and scribes add these others: that we may see and believe, they are uttering a gross untruth. If healing all kinds of diseases, restoring sight to those born blind, cleansing lepers, and even raising the dead, if these works of power and grace, all of them performed in fulfilment of prophecy!, did not cause them to believe in Jesus, but rather hardened their hearts so that they hated him for it, would a descent from the cross have caused them to accept him as their Lord and Savior? Of course not! We are reminded of the words found in the parable of The Rich Man and Lazarus: If they do not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead 7 1 -1 9 0 “tw://bible.?id=42.16.31|AUTODETECT|” Luke 16:31) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Robbers) 32b. And those crucified with him were also heaping insults��824�� on him.) 1 1 2 8 0 “tw://bible.?id=42.23.39|AUTODETECT|” Bypassers and Sanhedrists were agreed that if Jesus wanted to prove that he was indeed what he claimed to be he should save himself. The robbers are carried away by this argument. They too in the same manner begin to revile him. It must be emphasized that according to the plain language of Scripture both robbers were at first heaping abuse on Jesus in this manner. The language of one of these men is reported in ) 7 1 -1 9 0 “tw://bible.?id=42.23.39|AUTODETECT|” Luke 23:39) 1 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” . He said, Aren t you the Christ? Save yourself and us. Even the military joined in this type of mockery 7 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” Luke 23:36) 1 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” 37) 1 1 -1 9 0 0 ). The insults were coming from almost every side. Legionaries, bypassers, chief priests, scribes, elders, robbers, and multitudes of other spectators deride him.) 1 1 2 8 0 “tw://bible.?id=60.2.23|AUTODETECT|” In the midst of it all Jesus remains silent. He offers not one word of rebuke. Peter puts it beautifully when he says, who, while being reviled, did not revile in return; while suffering, never threatened, but continued to entrust himself to him who judges righteously; who himself bore our sins in his body on the cross, that we might die to sin and live to righteousness; for by his wounds you were healed 7 1 -1 9 0 “tw://bible.?id=60.2.23|AUTODETECT|” I Peter 2:23) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.23.34|AUTODETECT|” Is it not possible probable even that this calm and majestic behavior of our Lord, coupled with the prayer, Father, forgive them, for they do not know what they are doing 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=42.23.39-42.23.43|AUTODETECT|” ), was used by God as a means to lead one of these two robbers to repentance? For that story see ) 7 1 -1 9 0 “tw://bible.?id=42.23.39-42.23.43|AUTODETECT|” Luke 23:39 43) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) 15:33 41 Calvary: The Death of Jesus) 1 1 2 8 0 “tw://bible.?id=40.27.45-40.27.56|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.45-40.27.56|AUTODETECT|” Matt. 27:45 56) 1 1 -1 9 0 “tw://bible.?id=42.23.44-42.23.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.44-42.23.49|AUTODETECT|” Luke 23:44 49) 1 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” John 19:25) 1 1 -1 9 0 “tw://bible.?id=43.19.28-43.19.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.28-43.19.30|AUTODETECT|” 28 30) 1 8 2 8 0 0 33 Now when the sixth hour��825�� had come there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried out with a loud voice,) Eloi, Eloi, lema sabachthani? ) which means) My God, my God, why hast thou forsaken me? ) 35 When some of the bystandards heard this they said, Listen! he s calling Elijah. 36 Someone ran, filled a sponge with sour wine, put it on a stick, and gave him a drink, saying Allow (me), let us see whether Elijah is coming to take him down. ��826�� 37 Then, with a loud cry, Jesus breathed his last.) 38 And the curtain of the sanctuary was torn in two from top to bottom. 39 Now when the centurion, who stood facing him, saw that he thus cried out and died, he said, Surely, this man was God s Son. ) 40 Watching from a distance there were women. Among them were Mary Magdalene, Mary the (mother) of James the Less and of Joses, and Salome. 41 When he was in Galilee these women used to follow him and to minister to his needs. And there were also many other women who had come up with him to Jerusalem.) ) 1 1 2 8 0 “tw://bible.?id=41.15.33-41.15.41|AUTODETECT|” The Gospel sections which describe Calvary: The Death of Jesus 7 1 -1 9 0 “tw://bible.?id=41.15.33-41.15.41|AUTODETECT|” Mark 15:33 41) 1 1 -1 9 0 0 and parallels) vary considerably in length. Stated in round figures, the number of words devoted to this theme in each Gospel (in the Greek text) is:) 1 4 2 8 0 0 Matthew Mark Luke John ) 200 150 100 70��827�� ) ) ) 1 1 2 8 0 “tw://bible.?id=41.15.33-41.15.37|AUTODETECT|” With one major difference Matthew s account and Mark s are almost identical in contents. This resemblance is especially striking in ) 7 1 -1 9 0 “tw://bible.?id=41.15.33-41.15.37|AUTODETECT|” Mark 15:33 37) 1 1 -1 9 0 “tw://bible.?id=40.27.45-40.27.50|AUTODETECT|” and its parallel ) 7 1 -1 9 0 “tw://bible.?id=40.27.45-40.27.50|AUTODETECT|” Matt. 27:45 50) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” . We reserve for later remarks with respect to the slight differences in the wording of a. the cry of agony, and b. Christ s dying act. The problem in connection with ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 0 b also requires special attention.) 1 1 2 8 0 “tw://bible.?id=41.15.40|AUTODETECT|” A considerable degree of similarity is also apparent in connection with the description of the women watching from a distance 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=41.15.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=40.27.55|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.55|AUTODETECT|” Matt. 27:55) 1 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” 56) 1 1 -1 9 0 0 ). Matthew immediately introduces these friends of Jesus as those who had followed him from Galilee, ministering to his needs. Mark reserves this description for the end of the passage and adds a few words to it. Also, for Matthew s descriptive appellation the mother of the sons of Zebedee Mark substitutes her name Salome. For the rest, what is said about the women varies little in these two Gospels.) 1 1 2 8 0 “tw://bible.?id=41.15.38|AUTODETECT|” The major difference between the two accounts is in the middle part 7 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” Mark 15:38) 1 1 -1 9 0 “tw://bible.?id=41.15.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=40.27.51-40.27.54|AUTODETECT|” and its parallel ) 7 1 -1 9 0 “tw://bible.?id=40.27.51-40.27.54|AUTODETECT|” Matt. 27:51 54) 1 1 -1 9 0 0 ), where, immediately after the mention of Jesus death, Matthew relates several signs or amazing incidents that occurred. Of all of them Mark records only the rending of the veil and the centurion s confession.) 1 4 2 8 0 0 Luke, in his brief account, adds the words the sun being darkened to that which Matthew and Mark relate with reference to the three hours of darkness. Even before Luke records how Jesus died he already states and the curtain of the temple was torn in two (verse 45). He has preserved and transmitted to the church the touchingly beautiful seventh word from the cross (verse 46). With reference to the fourth word, the cry of agony, and the events that took place in connection with it, Luke is silent. He gives his own version of the centurion s confession (verse 47); relates that after Jesus death the deeply moved multitude went home beating their breasts (verse 48); and, without mentioning their names, briefly summarizes what Matthew and Mark say about the women who had come from Galilee (verse 49).) As to John, among the women standing near the cross he includes Jesus mother Mary (19:25). In verses 26, 27, which might be considered for inclusion in the general parallel, the disciple whom Jesus loved records the fifth and sixth words from the cross . He describes Christ s death in these words, He bowed his head and gave up his spirit. ) * * * ) Darkness) 1 1 2 8 0 “tw://bible.?id=30.8.9|AUTODETECT|” 33. Now when the sixth hour had come there was darkness over the whole land until the ninth hour. From nine o clock until noon Calvary had been a very busy place. The soldiers had performed their various tasks, as was shown in verses 22 27. Bypassers had blasphemed. Chief priests and scribes had scoffed. Robbers had reviled, though one of them had repented. Jesus had uttered his first three words. Then, at twelve o clock, something of a very dramatic character takes place. Suddenly the land becomes dark. Cf. ) 7 1 -1 9 0 “tw://bible.?id=30.8.9|AUTODETECT|” Amos 8:9) 1 1 -1 9 0 0 . The very fact that this darkness is mentioned shows that it must have been intense and unforgettable. Moreover, it occurred when least expected, at high noon, and lasted three hours.) 1 1 2 8 0 “tw://bible.?id=42.23.44|AUTODETECT|” Much has been written about this darkness. What caused it? How extensive was it? Did it have any meaning? As to the first, very little information is given. We are safe in saying, God brought it about. That is far better than to say that either the devil or Nature caused it. But when the further question is asked, By what means did God bring it about? a completely satisfactory answer cannot be given. A sudden thunderstorm, even if it lasted three hours, would not have covered the entire country and would probably not have been singled out for special mention. A black sirocco storm from the desert is not generally known to cause such darkness. To be sure, ) 7 1 -1 9 0 “tw://bible.?id=42.23.44|AUTODETECT|” Luke 23:44) 1 1 -1 9 0 “tw://bible.?id=42.23.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.45|AUTODETECT|” 45) 1 1 -1 9 0 0 may seem to supply the answer for which we are looking. Does it not say, the sun being eclipsed ? But, first of all, the reading is not entirely certain. There are several variants. Secondly, granted that eclipsed is the right word, this cannot refer to an eclipse in the technical, astronomical sense, for that is impossible at the time of Passover (full moon). Besides, such an eclipse would hardly last three hours! But if the term be taken in a broader sense, namely, darkened, we are back to where we were: darkened by what? The best answer may well be to regard what happened here as a special act of God, a miracle, and to enquire no further as to any secondary means.) 1 1 2 8 0 “tw://bible.?id=2.10.22|AUTODETECT|” How extensive was it? Here, too, we must abstain from giving a definite answer. It will not do to say that when the light of the sun is shut off half of the globe must be darkened. The light of the sun could be shut off for a certain country or region. See ) 7 1 -1 9 0 “tw://bible.?id=2.10.22|AUTODETECT|” Exod. 10:22) 1 1 -1 9 0 “tw://bible.?id=2.10.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.10.23|AUTODETECT|” 23) 1 1 -1 9 0 0 . Luther, Calvin, Zahn, Ridderbos, etc. prefer the translation land for 15:33. Even if the translation land instead of earth should be correct, which may well be the case, the fact must not be ignored that the darkness covered all the land, and was therefore very extensive.) 1 1 2 8 0 0 As to the third question, Did it have any meaning? here a positive answer is certainly in order. Yes, it did have a very important meaning. The darkness meant judgment, the judgment of God upon our sins, his wrath as it were burning itself out in the very heart of Jesus, so that he, as our Substitute, suffered most intense agony, indescribable woe, terrible isolation or forsakenness. Hell came to Calvary that day, and the Savior descended into it and bore its horrors in our stead. How do we know that this answer is correct? Note the following:) 1 1 2 8 0 “tw://bible.?id=23.5.30|AUTODETECT|” a. Darkness in Scripture is very often a symbol of judgment. See ) 7 1 -1 9 0 “tw://bible.?id=23.5.30|AUTODETECT|” Isa. 5:30) 1 1 -1 9 0 “tw://bible.?id=23.60.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.2|AUTODETECT|” 60:2) 1 1 -1 9 0 “tw://bible.?id=29.2.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.30|AUTODETECT|” Joel 2:30) 1 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=30.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.18|AUTODETECT|” Amos 5:18) 1 1 -1 9 0 “tw://bible.?id=30.5.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=30.5.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=36.1.14-36.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.1.14-36.1.18|AUTODETECT|” Zeph. 1:14 18) 1 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” Matt. 24:29) 1 1 -1 9 0 “tw://bible.?id=40.24.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=44.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.20|AUTODETECT|” Acts 2:20) 1 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” II Peter 2:17) 1 1 -1 9 0 “tw://bible.?id=66.6.12-66.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.12-66.6.17|AUTODETECT|” Rev. 6:12 17) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.10.45|AUTODETECT|” b. With a view to his impending death the Savior had himself stated that he was giving and was about to give his life as a ransom for many 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” 26:28) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 c. The agony suffered by our Lord during these three hours was such that he finally uttered the explanatory words of verse 34, to which we now turn:) The Cry of Agony) 34. And at the ninth hour Jesus cried out with a loud voice,) Eloi, Eloi, lema sabachthani?) which means��828��) My God, my God, why hast thou forsaken me?) 1 1 2 8 0 “tw://bible.?id=19.22.1|AUTODETECT|” In uttering this cry Jesus was using words taken from the Old Testament, in this case from ) 7 1 -1 9 0 “tw://bible.?id=19.22.1|AUTODETECT|” Ps. 22:1) 1 1 -1 9 0 0 (22:2 in the original). It should not escape our attention that often during his earthly ministry Jesus drew his strength from the Old Testament. Careful study of those references given in N.T.C. on Matthew, pp. 80, 81 which indicate dominical sayings (not all of them do) will make this clear. But even during the final hours of his life on earth before he died, Jesus made use of passages from the sacred writings again and again:) 1 1 2 8 0 0 Sayings of Jesus Old Testament References ) 7 1 2 8 0 “tw://bible.?id=40.26.31|AUTODETECT|” Matt. 26:31) 1 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 1 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” Zech. 13:7) 1 1 -1 9 0 0 ) 7 1 2 8 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” Mark 14:62) 1 1 -1 9 0 0 ; ) 7 1 2 8 0 “tw://bible.?id=42.21.27|AUTODETECT|” Luke 21:27) 1 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” 22:69) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Dan. 7:13) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ) 7 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” Mark 15:34) 1 1 -1 9 0 “tw://bible.?id=19.22.1|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=19.22.1|AUTODETECT|” Ps. 22:1) 1 1 -1 9 0 0 ) 7 1 2 8 0 “tw://bible.?id=42.22.37|AUTODETECT|” Luke 22:37) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 1 1 -1 9 0 0 ) 7 1 2 8 0 “tw://bible.?id=42.23.30|AUTODETECT|” Luke 23:30) 1 1 -1 9 0 “tw://bible.?id=28.10.8|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=28.10.8|AUTODETECT|” Hos. 10:8) 1 1 -1 9 0 0 ) 7 1 2 8 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 “tw://bible.?id=19.31.5|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=19.31.5|AUTODETECT|” Ps. 31:5) 1 1 -1 9 0 0 ) 7 1 2 8 0 “tw://bible.?id=43.19.28|AUTODETECT|” John 19:28) 1 1 -1 9 0 “tw://bible.?id=19.22.15|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=19.22.15|AUTODETECT|” Ps. 22:15) 1 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.21|AUTODETECT|” 69:21) 1 1 -1 9 0 0 ) 1 3 2 8 0 0 ) ) The link between the darkness and the cry is very close: the first is a symbol of the agonizing content of the second. This, then, is the fourth word from the cross, the only one reported by Matthew and Mark. It issued from the mouth of the Savior shortly before he breathed his last.) 1 1 2 8 0 “tw://bible.?id=47.5.21|AUTODETECT|” In the Gospels what happened between twelve o clock and three o clock is a blank. All we know is that during these three hours of intense darkness Jesus suffered indescribable agonies. He was being made sin for us 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ), a curse 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ). He was being wounded for our transgressions and bruised for our iniquities. Jehovah was laying on him the iniquity of us all, etc. 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 To be sure, this happened throughout the period of his humiliation, from conception to death and burial, but especially in Gethsemane, Gabbatha, and Golgotha.) The question has been asked, But how could God forsake God? The answer must be that God the Father deserted his Son s human nature, and even this in a limited, though very real and agonizing, sense. The meaning cannot be that there was ever a time when God the Father stopped loving his Son. Nor can it mean that the Son ever rejected his Father. Far from it. He kept on calling him My God, my God. And for that very reason we may be sure that the Father loved him as much as ever.) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” How, then, can we ascribe any sensible meaning to this utterance of deep distress? Perhaps an illustration may be of some help, though it should be added immediately that no analogy taken from things that happen to humans on earth can ever begin to do justice to the Son of God s unique experience. Nevertheless, the illustration may be helpful in some slight degree. Here, let us say, is a child that is very sick. He is still too young to understand why he has to be taken to the hospital, and especially why, while there, he may have to be in the Intensive Care Unit, where his parents cannot always be with him. His parents love him as much as ever.

But there may be moments when the child misses the presence of his father or mother so much that he experiences profound anguish. So also the Mediator. His soul reaches out for the One whom he calls my God, but his God does not answer him. Is not that exactly the manner in which the cry of agony is interpreted in the context of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 0 ? Note:) 1 4 2 8 0 0 My God, my God, why hast thou forsaken me?) Why art thou so far from helping me, and from the words of my groaning?) O my God, I cry in the daytime, but thou answerest not;) And by night, but I find no rest. ) 1 1 2 8 0 “tw://bible.?id=43.16.32|AUTODETECT|” For the Sufferer with a superbly sensitive soul this terrible isolation must have been agonizing indeed. This all the more in view of the fact that only several hours earlier he had said to his disciples, Note well, there comes an hour yes, it has arrived when you will be scattered, each to his own home, and you will leave me alone. Yet I am not alone, for the Father is with me 7 1 -1 9 0 “tw://bible.?id=43.16.32|AUTODETECT|” John 16:32) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ). And a little later he had added, in his touchingly beautiful Highpriestly Prayer, And now Father, glorify thou me in thine own presence with the glory which I had with thee before the world existed 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” John 17:5) 1 1 -1 9 0 0 ). And now the Father does not answer, but leaves him in the hands of his adversaries. Reflect again on all the abuse and the suffering Jesus had already endured this very night. Is it any wonder that he now cries out, My God, my God, why has thou forsaken me? His God and Father would not have abandoned him to his tormentors if it had not been necessary. But it was necessary, in order that he might fully undergo the punishment due to his people s sins.) 1 3 2 8 0 0 The Mockery) and) The Sympathy) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” 35, 36. When some of the bystanders heard this they said, Listen! he s calling Elijah. Someone ran, filled a sponge with sour wine, put it on a stick, and gave him a drink, saying, Allow (me), let us see whether Elijah is coming to take him down. It was with a loud voice that Jesus had uttered the fourth word from the cross. Those who heard it must have understood, even though not all recognized the words as fulfilment of prophecy, the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Psalms 22) 1 1 -1 9 0 0 , of which here at Calvary so many passages had already been, or were being, fulfilled (see verses 1, 2, 7, 8, 12 14, 16 18). But so loud and clear was the voice that there could be no mistake about what Jesus just now had said. At least, all those who knew Aramnaic and Hebrew understood.) 1 1 2 8 0 0 What is described, then, here in verse 35, is the mockery of those heartless persons who tried to make others believe that they had heard Jesus cry to Elijah for help. Of course, they knew better. But the resemblance between either the Hebrew Eli or the Aramaic Eloi and the name of the Old Testament prophet was probably close enough so that perverted minds and lips could turn that similarity into a coarse joke.��829�� Moreover, was it not a Jewish belief that Elijah would introduce the Messiah and live beside him for a while as his assistant and the rescuer of those who were about to perish?) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” But though these mockers were having their fun, there was One who had heard the cry of anguish and immediately answered it. That was God the Father, who right here and now put an end to the brunt of his Son s anguish, so that the Sufferer was permitted to seek some relief for his parched lips and throat, this too in fulfilment of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” , this time verse 15. So Jesus utters the fifth word, I am thirsty 7 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” John 19:28) 1 1 -1 9 0 0 ). Immediately someone no doubt a soldier, acting under order of the centurion took a sponge, filled it with sour wine or vinegar, the kind of cheap wine which the soldiers drank and which was good for quenching thirst put the sponge on a stick, and brought it to the mouth of Jesus. For details on this see N.T.C. on John, Vol. II, p. 435.) 1 1 2 8 0 0 Not all men standing near the cross that day were equally hardened. Whoever it was that gave the order that was here being carried out it has been assumed that it was the centurion was showing genuine sympathy. But this was by no means the sentiment of all. The heartless ones continued their jesting.) 1 1 2 8 0 “tw://bible.?id=40.27.49|AUTODETECT|” According to ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 0 these mockers shouted, Hold off, or Stop, Let be. They continued, Let us see whether Elijah is coming to rescue him. Mark abbreviates. The opposition to what the soldier is in the process of doing, by Matthew expressed in so many words, is implied by Mark. Here in 15:36b the soldier probably reacts to this opposing clamor. What he is saying can be interpreted in either of two ways, with very little, if any, resultant difference. In reply to the bystanders he is either saying:) 1 1 2 8 0 0 a. Allow (me), meaning, Allow me to give him this drink. Continued: Let us see whether Elijah is coming to take him down ; or simply:) 1 1 2 8 0 “tw://bible.?id=42.23.36|AUTODETECT|” b. Let us see whether Elijah is coming to take him down. The reason why I, by a small margin, prefer a. is given in the footnote. Either way the soldier (or whoever he was) is going right ahead with what he started out to do, and is telling the people, whether directly or indirectly, to concentrate their attention not on him but on Jesus, with a view to seeing whether Elijah is coming to take him down. In other words, he joins the bystanders in their mockery. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” Luke 23:36) 1 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.37|AUTODETECT|” 37) 1 1 -1 9 0 0 .��830��) 1 1 2 8 0 0 Death) 1 1 2 8 0 “tw://bible.?id=40.27.50|AUTODETECT|” 37. Then, with a loud cry, Jesus breathed his last. Note with a loud cry. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” Matt. 27:50) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” . This shows that the Sufferer did not just allow his life to ebb away. He died voluntarily. He gave his life, poured it out, laid it down 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” ). He yielded, gave up his spirit 7 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” Matt. 27:50) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” ). Jesus knew exactly what he was doing when he thus offered himself as a voluntary sacrifice. This is clear from his two last words: the sixth, It is finished 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ), meaning that the work which the Father had given him to do had now been accomplished; that he had now given his life as a ransom for many 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ); and the seventh, Father into thy hands I commend my spirit 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ), proving that he had fully regained the consciousness of the Father s loving presence and was entrusting his spirit to the Father s loving care. Thus he returned to the glory which he had with the Father from eternity 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” John 17:5) 1 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=20.8.30|AUTODETECT|” ; cf ) 7 1 -1 9 0 “tw://bible.?id=20.8.30|AUTODETECT|” Prov. 8:30) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ). The Father welcomed him back to glory, and on the morning of the resurrection restored his Son s spirit to his body, nevermore to die. It is comforting to know that when Jesus went to Paradise he did not go alone, but carried with him the soul of the penitent robber 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 0 ).��831��) 1 1 2 8 0 0 The Curtain of the Sanctuary) 1 1 2 8 0 “tw://bible.?id=58.6.19|AUTODETECT|” 38. And the curtain of the sanctuary was torn in two from top to bottom. On the basis of ) 7 1 -1 9 0 “tw://bible.?id=58.6.19|AUTODETECT|” Heb. 6:19) 1 1 -1 9 0 “tw://bible.?id=58.9.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.3|AUTODETECT|” 9:3) 1 1 -1 9 0 “tw://bible.?id=2.26.31-2.26.33|AUTODETECT|” ; and 10:20 it is natural to think of this curtain as the inner one, the second veil, the one that separated the Holy Place from the Holy of holies. This inner curtain is the one described in ) 7 1 -1 9 0 “tw://bible.?id=2.26.31-2.26.33|AUTODETECT|” Exod. 26:31 33) 1 1 -1 9 0 “tw://bible.?id=2.36.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.36.35|AUTODETECT|” 36:35) 1 1 -1 9 0 “tw://bible.?id=14.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.3.14|AUTODETECT|” II Chron. 3:14) 1 1 -1 9 0 0 . As pictured in these passages, strands of blue, purple, and scarlet were interwoven into a white linen fabric, in such a manner that these colors formed a mass of cherubim, the guardian angels of God s holiness, symbolically as it were barring the way into the holy of holies. A description of the curtain in the Herodian temple is given in Josephus, Jewish War V.212 214.) 1 1 2 8 0 “tw://bible.?id=58.10.19|AUTODETECT|” At the moment of Christ s death this curtain was suddenly sliced in two from top to bottom. This happened at three o clock, when priests must have been busy in the temple. How did it come about? Not through natural wear, for in that case there would probably have been rents all over, and the tearing would more likely have been from the bottom up. Nor is it at all probable that Matthew, who immediately afterward mentions an earthquake (27:51), is trying to convey the idea that this splitting in two of the curtain was caused by the earthquake. Had that been his intention, would he not have mentioned the earthquake before the tearing of the curtain?

What happened must be regarded as a miracle. Any secondary means that may have been used to effect it are not mentioned, and it would be futile to speculate. As to the symbolic significance, this is made clear by two considerations: first, it occurred exactly at the moment when Jesus died; secondly, it is explained in ) 7 1 -1 9 0 “tw://bible.*?id=58.10.19|AUTODETECT|”

Heb. 10:19) 1 1 -1 9 0 “tw://bible.*?id=58.10.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=58.10.20|AUTODETECT|”

20) 1 1 -1 9 0 “tw://bible.*?id=58.4.16|AUTODETECT|”

through the death of Christ, symbolized by the tearing of the curtain, the way into the holy of holies, that is, heaven, is opened to all those who take refuge in him. For the practical lesson see ) 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 1 1 -1 9 0 0 . More may be implied, but by limiting the interpretation to this we are on safe ground.) 1 2 2 8 0 0 The Centurion) 39. Now when the centurion, who stood facing him, saw that he thus cried out and died, he said, Surely, this man was God s Son.) 1 1 2 8 0 “tw://bible.?id=40.27.43|AUTODETECT|” The centurion had seen how Jesus had been conducting himself in the midst of all the wicked taunts and mockeries. And now there was that loud cry. It was a cry of confidence, a cry by means of which Jesus voluntarily surrendered himself to him whom even now he calls his Father. Also, the centurion must have heard how the Jewish leaders, speaking among themselves, had scoffed at Jesus claim that he was the Son of God. See on ) 7 1 -1 9 0 “tw://bible.?id=40.27.43|AUTODETECT|” Matt. 27:43) 1 1 -1 9 0 “tw://bible.?id=43.19.7|AUTODETECT|” . Had he also, perhaps, heard how Pilate had examined Jesus with respect to this very point 7 1 -1 9 0 “tw://bible.?id=43.19.7|AUTODETECT|” John 19:7) 1 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” ff)? Besides all this, the centurion had seen and must have felt how nature reacted to the death of Jesus. Think of the earthquake, the splitting of the rocks and the opening of the tombs. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=40.27.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.27.52|AUTODETECT|”

52. 1 1 -1 9 0 “tw://bible.?id=40.27.54|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.54|AUTODETECT|”
53. 1 1 -1 9 0 0 .) 1 2 2 8 0 0 The centurion, then combines all these impressions, though Mark emphasizes the impression made on this man by the manner in which Jesus himself died! Standing right opposite Jesus, the centurion had observed him very carefully.) This legionary was in all likelihood not a Jew. His heart had not been hardened against Jesus, as had the hearts of many of the Jews, especially their leaders. So, when all was over he is heard to exclaim, Surely this man was God s Son. Whether by this time his knowledge of Christ had advanced to the point where he confessed Jesus to be in a unique sense the Son of God, has not been revealed. As far as Greek grammar is concerned, it gives us no information on that point.��832�� Legend says that this man became a Christian.

Let us hope that he did. Luke states that the centurion glorified God and said, Certainly, this was a righteous man. There is no contradiction here. He may very well have said both.) 1 1 2 8 0 “tw://bible.?id=42.23.36|AUTODETECT|” Matthew informs us that not only the centurion but even the soldiers under him were similarly affected. Here, again, there is no contradiction. It is true that the soldiers had been mocking 7 1 -1 9 0 “tw://bible.?id=42.23.36|AUTODETECT|” Luke 23:36) 1 1 -1 9 0 “tw://bible.?id=42.23.48|AUTODETECT|” ). But that was before the earthquake had occurred, with its effect on rocks and tombs. The men who had crucified Jesus may certainly have changed their minds. Did not one of the robbers also mock at first and then repent? According to ) 7 1 -1 9 0 “tw://bible.?id=42.23.48|AUTODETECT|” Luke 23:48) 1 1 -1 9 0 0 even the multitude in general was at last deeply impressed and returned smiting their breasts. ) 1 2 2 8 0 0 Ministering Women) 40 41. Watching from a distance there were women. Among them were Mary Magdalene, Mary the (mother) of James the Less and of Joses, and Salome. When he was in Galilee these women used to follow him and to minister to his needs. And there were also many other women who had come up with him to Jerusalem.) 1 1 2 8 0 “tw://bible.?id=40.27.56|AUTODETECT|” As to the identity of the women here mentioned we are told that there were many others it is very well possible that the two lists 7 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” Matt. 27:56) 1 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” ) indicate the same three persons. If this be true, the three would be: a. Mary Magdalene, so named in both lists; b. Mary the mother of James the Less and of Joses; and c. Salome = the mother of the sons of Zebedee. In fact, it is even possible that the list in ) 7 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” John 19:25) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” has reference to the same individuals plus Mary, the mother of Jesus. John s list in all probability refers to four women, not three. Is it not possible that the reason why John mentions the presence of Christ s mother, but Matthew and Mark do not, was that the author of the fourth Gospel, in distinction from the others, describes the situation as it was before the disciple whom Jesus loved had taken Mary to his home 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” John 19:27) 1 1 -1 9 0 0 )? The three other women mentioned in John s list would then be the same as those referred to in Matthew and Mark; namely, a. his [Christ s] mother s sister = Salome = the mother of the sons of Zebedee; b. Mary the (wife probably) of Clopas = the mother of James the Less and of Joses; and c. Mary Magdalene. For more on this and on the references to the four in the New Testament see N.T.C. on John, Vol. II, pp. 431, 432.) 1 1 2 8 0 “tw://bible.?id=42.8.2|AUTODETECT|” Taking the three names according to the order given here in Mark we note that Mary Magdalene was from Magdala, located on the southwestern shore of the Sea of Galilee. The Lord had delivered her from a bad case of demon-possession 7 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” Luke 8:2) 1 1 -1 9 0 “tw://bible.?id=43.20.11-43.20.18|AUTODETECT|” ). She is the Mary who, after Christ s resurrection, stood at the tomb weeping when Jesus, whom she took to be the gardener, appeared to her 7 1 -1 9 0 “tw://bible.?id=43.20.11-43.20.18|AUTODETECT|” John 20:11 18) 1 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” ). She is definitely not the sinful woman of ) 7 1 -1 9 0 “tw://bible.?id=42.7.0|AUTODETECT|” Luke 7) 1 1 -1 9 0 “tw://bible.?id=40.27.61|AUTODETECT|” . About Mary the mother of James the Less and of Joses we know only that together with Mary Magdalene, she was present also at Christ s burial 7 1 -1 9 0 “tw://bible.?id=40.27.61|AUTODETECT|” Matt. 27:61) 1 1 -1 9 0 “tw://bible.?id=41.15.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.47|AUTODETECT|” Mark 15:47) 1 1 -1 9 0 “tw://bible.?id=42.23.55|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.23.55|AUTODETECT|” Luke 23:55) 1 1 -1 9 0 “tw://bible.?id=40.28.1|AUTODETECT|” ), and was one of the women who went out very early on Sunday morning to anoint Christ s body 7 1 -1 9 0 “tw://bible.?id=40.28.1|AUTODETECT|” Matt. 28:1) 1 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” Mark 16:1) 1 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” ). In that same group of women was also Salome 7 1 -1 9 0 “tw://bible.?id=41.16.1|AUTODETECT|” Mark 16:1) 1 1 -1 9 0 “tw://bible.?id=40.20.20|AUTODETECT|” ). This mother of the Sons of Zebedee is also mentioned in ) 7 1 -1 9 0 “tw://bible.?id=40.20.20|AUTODETECT|” Matt. 20:20) 1 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” 21) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Notable women were these, and this for at least three reasons:) a. With the exception of John none of the other disciples who belong to the group of twelve is reported to have been present at Calvary, but these women were present! They displayed rare courage.) 1 1 2 8 0 “tw://bible.?id=42.8.2|AUTODETECT|” b. We are distinctly told that they were women who had followed Jesus from Galilee to Jerusalem and had been in the habit of ministering to his needs. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” Luke 8:2) 1 1 -1 9 0 “tw://bible.?id=42.8.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.3|AUTODETECT|” 3) 1 1 -1 9 0 0 . They had given evidence of hearts filled with love and sympathy.) 1 3 2 8 0 0 c. Being witnesses of Christ s death, burial, and resurrection appearance, they were qualified witnesses of facts of redemption on which, under God, the church depends for its faith.) ) 15:42 47 The Burial of Jesus) 1 1 2 8 0 “tw://bible.?id=40.27.57-40.27.61|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.57-40.27.61|AUTODETECT|” Matt. 27:57 61) 1 1 -1 9 0 “tw://bible.?id=42.23.50-42.23.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.50-42.23.56|AUTODETECT|” Luke 23:50 56) 1 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.42|AUTODETECT|” John 19:38 42) 1 3 2 8 0 0 42 When evening had already fallen, then, since it was Preparation Day,��833�� that is, the day before the sabbath, 43 Joseph of Arimathea, a distinguished member of the council, who was also himself constantly waiting for the kingdom of God, came (forward). He summoned up courage, went to Pilate and asked for the body of Jesus. 44 Pilate was surprised to hear that he was already dead. So, summoning the centurion, he asked whether Jesus had already died. 45 When he was so informed by the centurion, he granted the body to Joseph. 46 Then he bought a linen cloth, took him down, wrapped him in the linen cloth, and laid him in a tomb that was cut out of the rock. He rolled a stone in front of the entrance of the tomb. 47 Mary Magdalene and Mary the (mother) of Joses were looking on (to see) where he was laid.) ) 42, 43. When evening had already fallen, then, since it was Preparation Day, that is, the day before the sabbath, Joseph of Arimathea, a distinguished member of the council, who was also himself constantly waiting for the kingdom of God, came (forward). He summoned up courage, went to Pilate, and asked for the body of Jesus.��834��) 1 1 2 8 0 “tw://bible.?id=43.17.4|AUTODETECT|” The struggle is over. The battle has been won. The work which the Father gave the Son to do is finished 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” John 17:4) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” 19:30) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ). The body of Jesus, though still on the cross, suffers no more pain, for his spirit has entered Paradise 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 0 ). It is quiet on Calvary now. Most of the people have left. In fact, evening has fallen, as our passage states.) 1 1 2 8 0 “tw://bible.?id=2.12.6|AUTODETECT|” According to the ancient Hebrew way of speaking there were two evenings 7 1 -1 9 0 “tw://bible.?id=2.12.6|AUTODETECT|” Exod. 12:6) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” in the original). The first evening which we would call afternoon began at 3 P.M., the second at 6 P.M. Something of this is probably reflected in the phrase When evening fell, for we cannot imagine that Joseph of Arimathea, a Jew, would have approached Pilate on Friday, 6 P.M., asking for the body of Jesus when the sabbath was beginning. Much sooner than this he must have started to make preparations. It was against the law to leave a dead body on a tree overnight 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=43.19.31|AUTODETECT|” ). This would have been all the more reprehensible if by doing so, the body would be hanging on a tree or cross on the sabbath. Moreover, this was the sabbath of the Passover week. Great, indeed, was that sabbath 7 1 -1 9 0 “tw://bible.?id=43.19.31|AUTODETECT|” John 19:31) 1 1 -1 9 0 “tw://bible.?id=41.5.38|AUTODETECT|” )! Besides all this, as has been pointed out earlier 7 1 -1 9 0 “tw://bible.?id=41.5.38|AUTODETECT|” Mark 5:38) 1 1 -1 9 0 0 ), it was customary to bury a person very soon after death had occurred. For all these reasons it is clear that if the body of Jesus was going to be buried at all, it had to be done now, that is, sometime before 6 P.M. There could be no delay, as especially Mark points out, for in order to emphasize this fact, he alone among the evangelists states that evening had already fallen.) 1 1 2 8 0 “tw://bible.?id=40.26.56|AUTODETECT|” But who was going to take care of this? The disciples, let it be borne in mind, had fled 7 1 -1 9 0 “tw://bible.?id=40.26.56|AUTODETECT|” Matt. 26:56) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” ). To be sure, John had retraced his steps and had even been standing among the spectators at Calvary, but not for long 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” John 19:27) 1 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” ). The care of Mary, the mother of Jesus, had been entrusted to him and he had taken her to his home. He did, however, return to Calvary, for he saw the spear thrust 7 1 -1 9 0 “tw://bible.?id=43.19.35|AUTODETECT|” John 19:35) 1 1 -1 9 0 0 ), but we can well understand that he had had no time to make preparations for Jesus burial.) 1 1 2 8 0 0 It is at this point that Joseph of Arimathea enters into the picture. What kind of a man was he? He was:) 1 1 2 8 0 “tw://bible.?id=9.1.1|AUTODETECT|” a. a man of Arimathea, that is, Ramah . It was the city of Samuel. It was anciently located in the tribe of Ephraim and known also as Ramathaim-zophim 7 1 -1 9 0 “tw://bible.?id=9.1.1|AUTODETECT|” I Sam. 1:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. a distinguished member of the council, that is, of the Jewish Supreme Court, the Sanhedrin. Note: not just a member but a prominent one, one whose counsel must have been eagerly sought, one whose word carried weight.) 1 1 2 8 0 “tw://bible.?id=40.27.57|AUTODETECT|” c. rich 7 1 -1 9 0 “tw://bible.?id=40.27.57|AUTODETECT|” Matt. 27:57) 1 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” a). To be sure, Jesus blessed the poor 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ). He considered it his duty and joy to preach good tidings to the poor 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ), in fulfilment of ) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” f. He wanted John the Baptist to know that the poor were hearing the gospel 7 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” Luke 7:22) 1 1 -1 9 0 “tw://bible.?id=41.10.23-41.10.27|AUTODETECT|” ). He also pointed out the peril of earthly riches 7 1 -1 9 0 “tw://bible.?id=41.10.23-41.10.27|AUTODETECT|” Mark 10:23 27) 1 1 -1 9 0 0 ). But all this does not mean that in the kingdom of God there is no room for the rich. Abraham, Barnabas, Nicodemus, Lazarus and his sisters Martha and Mary, the mother of John Mark, and Lydia must have been rather well-to-do. So was Joseph of Arimathea. But by God s sovereign grace they all were or became willing and eager to contribute generously to the cause of God and his kingdom.) 1 1 2 8 0 “tw://bible.?id=40.11.4-40.11.6|AUTODETECT|” d. constantly waiting for the kingdom of God; that is, in harmony with Christ s own message 7 1 -1 9 0 “tw://bible.?id=40.11.4-40.11.6|AUTODETECT|” Matt. 11:4 6) 1 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=40.27.57|AUTODETECT|” ) he believed that the reign of God in human hearts and lives was being established and was going to be established more and more. In a sense this man had become a disciple of Jesus 7 1 -1 9 0 “tw://bible.?id=40.27.57|AUTODETECT|” Matt. 27:57) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” b). The work of God had begun in him 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 “tw://bible.?id=42.23.50|AUTODETECT|” ). As a result, he wanted to do what was right, and had not consented to the decision and deed of the Sanhedrin in condemning Jesus to death 7 1 -1 9 0 “tw://bible.?id=42.23.50|AUTODETECT|” Luke 23:50) 1 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.51|AUTODETECT|” 51) 1 1 -1 9 0 “tw://bible.?id=41.14.64|AUTODETECT|” a). Had he perhaps remained at home when the Sanhedrin s dreadful meetings took place? In view of ) 7 1 -1 9 0 “tw://bible.?id=41.14.64|AUTODETECT|” Mark 14:64) 1 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” 15:1) 1 1 -1 9 0 0 that may well have been the case.) 1 1 2 8 0 “tw://bible.?id=43.19.38|AUTODETECT|” e. up to this moment a secret disciple. Note ) 7 1 -1 9 0 “tw://bible.?id=43.19.38|AUTODETECT|” John 19:38) 1 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” , Joseph of Arimathea, a disciple of Jesus but a secret one for fear of the Jews. By all means read ) 7 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” John 12:42) 1 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” , which is the best commentary. Add ) 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” John 9:22) 1 1 -1 9 0 0 and read N.T.C. on that passage.) 1 3 2 8 0 0 But now, because of God s sovereign grace, there was a change, a very significant change, brought about undoubtedly by various factors; such as the man s conscience, the memory of the words and works of Jesus in previous days, and perhaps especially the words of the Master as he was dying on the cross and the miracles of Calvary.) What did he now do?) a. He came (forward). Though no further explanation of this word is given, it could well mean that he stepped up to the centurion, who had not yet left, and told him that he desired to assume responsibility for the body of Jesus: to take it down from the cross and to give it an honorable burial.) 1 1 2 8 0 “tw://bible.?id=43.19.21|AUTODETECT|” b. He summoned up courage, went to Pilate, and asked for the body of Jesus. This act did indeed take courage. It should be borne in mind that Pilate hated the Jews and had but a little while ago refused their request to change the wording of the superscription 7 1 -1 9 0 “tw://bible.?id=43.19.21|AUTODETECT|” John 19:21) 1 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” ). Note especially his blunt reply (verse 22). Besides, by means of what Joseph of Arimathea was now doing he was openly professing before the entire world, including the entire Sanhedrin!, that he was a believer in Jesus Christ. Contrast the behavior of the eleven. It would seem that only one of them even witnessed how Jesus died for them. And do not forget the passages to which reference has been made: ) 7 1 -1 9 0 “tw://bible.?id=43.9.22|AUTODETECT|” John 9:22) 1 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.42|AUTODETECT|” 12:42) 1 1 -1 9 0 0 , to which add 12:10.) 1 3 2 8 0 0 With far more interesting and vivid details than are provided by the other three evangelists Mark continues: 44, 45. Pilate was surprised to hear that he was already dead. So, summoning the centurion, he asked whether Jesus had already died. When he was so informed by the centurion, be granted the body to Joseph.��835��) In view of the fact that death by crucifixion was generally a very slow process, Pilate could hardly believe that Jesus had already died. So before deciding whether or not to grant Joseph s request he called in the centurion. Having been assured by him that Jesus had actually died, he gave the body to Joseph.

Granting permission to relatives or even, as in this case, to friends, to take charge of the body of a crucified person was not anything unusual.) 46. Then he bought a linen cloth, took him down, wrapped him in the linen cloth, and laid him in a tomb that was cut out of rock. He rolled a stone in front of the entrance of the tomb.��836��) 1 1 2 8 0 “tw://bible.?id=43.19.40-43.19.42|AUTODETECT|” For the interpretation of this passage see the detailed explanation in N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=43.19.40-43.19.42|AUTODETECT|” John 19:40 42) 1 1 -1 9 0 0 , Vol. II, pp. 442 444, beginning with the words Pilate having ascertained (p. 442) and continuing up to the Synthesis on p. 444.) 1 1 2 8 0 0 Lessons based on 15:42 46) 1 1 2 8 0 “tw://bible.?id=41.5.25-41.5.34|AUTODETECT|” a. Fruits of the cross are not only initial conversions but also later transformations, so that faith concealed becomes faith revealed, as in the case of Joseph of Arimathea and of the woman who touched Christ s garment 7 1 -1 9 0 “tw://bible.?id=41.5.25-41.5.34|AUTODETECT|” Mark 5:25 34) 1 1 -1 9 0 0 ). We sometimes forget this!) 1 1 2 8 0 0 b. The gospel touches both rich and poor. It is for all.) 1 1 2 8 0 “tw://bible.?id=17.4.14|AUTODETECT|” c. Joseph of Arimathea realized that he had come to the kingdom for such a time as this 7 1 -1 9 0 “tw://bible.?id=17.4.14|AUTODETECT|” Esther 4:14) 1 1 -1 9 0 0 ). By God s grace he saw his opportunity and made the most of it.) 1 1 2 8 0 “tw://bible.?id=23.53.9|AUTODETECT|” d. Prophecy was again being beautifully fulfilled. See ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 e. So intensely does the Father love his Son that as quickly as ever possible he changes Jesus state of humiliation to that of exaltation. Granted that the burial belongs to the former, does not the fact that there was no corruption in the grave and the additional fact that it was a new grave provided by a man who was rich in earthly and now also in heavenly goods guarantee the glory that was about to burst forth? If, then, the Father so loved his Son, should not we?) * * * * *) 47. Mary Magdalene and Mary the (mother) of Joses were looking on (to see) where he was laid.��837�� See what is said about these loyal women in verse 40. Note that according to that verse the second Mary had two Sons: James the Less and Joses.

Here in verse 47 she is mentioned in connection with one of these two; in 16:1 with the other. The Father in heaven took care that at every step there were faithful witnesses. In the present case simply to say that these two women saw where Jesus was laid fails to bring out the full picturesque description. They were watching, were observing & carefully, intently, devoutly.��838��) Summary of Chapter 15) As 14:64 indicated, by the Sanhedrin Jesus had been condemned as being worthy of death. The seven sections of the present chapter continue the story.) 1. On the surface the reconvening of the Jewish supreme council would seem superfluous.

The reason why it was nevertheless reconvened was probably to give a semblance of legality to the action against Jesus. In a case of capital punishment Jewish law did not permit the sentence to be pronounced until a day after the accused had been convicted. So now, at early dawn, the sanhedrists pass a resolution condemning Jesus to death. Then they bind him, lead him away, and deliver him to Pilate for confirmation and execution of the sentence (verse 1).) 2. The chief priests, having been compelled by Pilate to present definite charges against Jesus, come up with several, all of them amounting to the accusation that Jesus was a revolutionary, a man who wanted to be king. So Pilate questions Jesus on this score.

Jesus refuses to answer, so that Pilate was amazed (verses 2 5).) 1 1 2 8 0 “tw://bible.*?id=40.27.19|AUTODETECT|” 3. Pilate is anxious to get rid of the obligation to make a decision regarding Jesus. He sees an opportunity to shift the responsibility to the people when their representatives ascend the steps to his quarters in order to demand that he, as usual at the feast, release a prisoner. Pilate suggests two names, one to be selected by the people for release. The two were Jesus and Barabbas, the latter a convicted and imprisoned revolutionist and murderer. The governor suggests that Jesus be chosen for release.

He is thoroughly aware of the fact that it was because of envy that the chief priests had delivered Jesus to him. But while Pilate was busy pondering a message from his wife, urging him to refrain from any action with reference to this righteous man 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” Matt. 27:19) 1 1 -1 9 0 “tw://bible.?id=43.19.12|AUTODETECT|” ), the chief priests make the most of their opportunity. They persuade the masses to request the release not of Jesus but of Barabbas. Thoroughly frustrated, Pilate now asks, What, then, do you want me to do with the one whom you call the king of the Jews? They shout back, Crucify him. Again and again Pilate loudly proclaims his conviction that Jesus is innocent. At last, however, because of fear as to what may happen to him if he does not comply with the people s wishes 7 1 -1 9 0 “tw://bible.?id=43.19.12|AUTODETECT|” John 19:12) 1 1 -1 9 0 0 ), he orders Jesus to be scourged and crucified (verses 6 15).) 1 1 2 8 0 0 4. The soldiers now gather around Jesus to make sport of him. They strip him of his outer garments, throw an imitation royal purple robe really only a faded soldier s mantle around him, press down on his head a crown of thorns, thrust a stick in his hand for a scepter, and then one by one they kneel down in front of him in mock adoration. They salute him, spit on him, and hit him on the head with his own scepter. Finished, they remove the purple robe, put his own clothes on him again, and lead him away for crucifixion (verses 16 20).) 1 1 2 8 0 “tw://bible.?id=43.19.16|AUTODETECT|” 5. As ) 7 1 -1 9 0 “tw://bible.?id=43.19.16|AUTODETECT|” John 19:16) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=45.16.13|AUTODETECT|” indicates, at first Jesus carried his own cross. But sheer physical exhaustion made it impossible for him to carry it very far. When he succumbed beneath his load, the legionaries, exercising their right of requisitioning, forced Simon of Cyrene to carry the cross. Mark reminds his readers that this Simon was the father of Alexander and Rufus, people with whom Mark s Roman readers were probably well acquainted. See ) 7 1 -1 9 0 “tw://bible.*?id=45.16.13|AUTODETECT|” Rom. 16:13) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Arrived at Golgotha, Jesus is offered wine flavored with myrrh, which he refuses to drink. The soldiers divide his garments, casting lots for them to determine who should take what. At nine o clock A.M., on Good Friday, they crucified Jesus. The superscription stating the charge read) THE KING OF THE JEWS) With him were crucified two robbers, one on his right and one on his left. Bypassers blasphemed. They shook their heads and said Aha! (reported only by Mark), continuing You who destroy the temple and rebuild it in three days, save yourself and come down from the cross.

Chief priests and scribes scoffed. However, they do not address him; they speak to each other about him. Their ridicule of him was mingled with hatred and envy. Others he saved, himself he cannot save, they sneered. And they added, Let the Christ, the king of Israel now come down from the cross, that we may see and believe. Those crucified with him were also heaping insults upon him.

That one of the two robbers repented and was saved is not recorded by Mark but by Luke (23:39 43). As far as reported by Mark, all of this material is found in verses 21 32.) 1 1 2 8 0 “tw://bible.?id=43.19.28|AUTODETECT|” 6. This section records Christ s cry of agony, Eloi, Eloi, lema sabachthani, and has an account of the mockery that followed. When Jesus uttered his fifth word from the cross, namely, I am thirsty 7 1 -1 9 0 “tw://bible.?id=43.19.28|AUTODETECT|” John 19:28) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” ), an order was issued probably by the sympathetic centurion to give him a drink. When someone probably a soldier immediately took a sponge, filled it with sour wine or vinegar, put the sponge on a stick, and brought it to the mouth of Jesus, heartless mockers shouted, Hold off . They continued, Let us see whether Elijah a play on the word Eli (Hebrew) or Eloi (Aramaic) is coming to rescue him. According to ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 0 b the soldier reacts to this clamor, and says, Allow me, that is, Allow me to complete what I am doing, and then let us see whether Elijah is coming to take him down. See the interpretation for the various possibilities of explaining what the soldier said.) 1 1 2 8 0 “tw://bible.?id=42.23.46|AUTODETECT|” After having accepted the offered drink, Jesus, with a loud cry 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 0 ), breathed his last. The curtain of the sanctuary was torn in two from top to bottom. And the centurion cried out, Surely, this man was God s Son. Mark closes this section by calling attention to some ever faithful women who had been ministering to Jesus in Galilee, had come down with him to Jerusalem, and were now standing here, tenderly and faithfully watching the Calvary scenes (verses 33 41).) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” 7. Since it was against the law 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” ) to leave a dead body on a cross overnight, especially if the next day was a sabbath, Joseph of Arimathea, realizing that the next day, which by Jewish reckoning would begin very soon (perhaps within a couple of hours), was not only a sabbath but the most sacred sabbath of all, the one of Passover week, decided to take charge of Jesus body. Joseph was a distinguished member of the sanhedrin. He was rich. See ) 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.42|AUTODETECT|” , which was being fulfilled. And he was a disciple of Jesus. However, up to this moment he had never ventured to confess Jesus publicly. But now, as a result of the operation of God s sovereign grace in his heart, he summoned courage and came out openly for the Crucified One. Boldly he went to Pilate and asked for the body of Jesus. The governor, having been assured by the centurion that Jesus had actually died, granted the request. With the co-operation of Nicodemus, as we learn from ) 7 1 -1 9 0 “tw://bible.?id=43.19.38-43.19.42|AUTODETECT|” John 19:38 42) 1 1 -1 9 0 0 , Joseph then took down the body, wrapped it in a linen cloth, and laid it in a tomb that had been cut out of rock. He rolled a huge stone in front of the tomb s entrance. And again, the faithful women disciples were watching. They saw where Jesus was laid (verses 42 47).) 1 8 2 8 0 0 ) ) 785 ���������� ���������� (nom. pl. masc. aor. participle of �����).) 786 ��������, same construction as the preceding participle. ��������, third per. pl. aor. indic. of ������.) 787 Sources on Pilate are, first of all, The Gospels; then Philo, De Legationem ad Gaium XXXVIII; Josephus, Antiquities XVIII.55 64; 85 89; Josephus, The Jewish War II.169 177; Tacitus, Annals XV.xliv; and Eusebius, Ecclesiastical History I.ix, x; II.ii, vii. See also G. A. M�ller, Pontius Pilatus der f�nfte Prokurator von Jud�a, Stuttgart, 1888; and P. L. Maier, Pontius Pilate, Garden City, New York, 1968.) N.T.C.

W. Hendriksen, New Testament Commentary) 788 Or: harshly.) 789 Instead of of many things another possibility is harshly (thus, for example, N.A.S.). See above on 9:26, footnote 411. But were accusing or: began to accuse him of many things harmonizes with verse 4: You hear how many accusations they are bringing against you. ) 1 1 2 8 0 “tw://bible.?id=41.15.3|AUTODETECT|” 790 ) 7 1 -1 9 0 “tw://bible.?id=41.15.3|AUTODETECT|” Mark 15:3) 1 1 -1 9 0 “tw://bible.?id=40.27.12|AUTODETECT|” b in A.V. reads but he answered nothing. But the reading �P�x� �r �P�r� ��������� is generally rejected, because of insufficient manuscript support. V. Taylor, however, thinks that it may, after all, be authentic. I agree that this possibility must be granted. Without it something seems to be lacking between verses 3 and 4. But however this may be, Pilate s question (verse 4) lacks meaning apart from the implied silence of Jesus, a silence confirmed by ) 7 1 -1 9 0 “tw://bible.?id=40.27.12|AUTODETECT|” Matt. 27:12) 1 1 -1 9 0 0 b.) 1 3 2 8 0 0 791 Note ���������� in verse 3 and ������ in verse 4, both imperfect and probably also both iterative.) 792 Or: began to ask.) 793) 1 1 2 8 0 “tw://bible.?id=40.27.15|AUTODETECT|” �����, third per. s. imperfect of �����. This is the customary or iterative imperfect, the imperfect of repeated action. �������, one bound, a prisoner; related to ���, to bind, tie. See the aor. active participle of this verb in verse 1, footnote 786. Cf. diadem, a garland bound around the head. The word prisoner, used here in 15:6 and its parallel ) 7 1 -1 9 0 “tw://bible.?id=40.27.15|AUTODETECT|” Matt. 27:15) 1 1 -1 9 0 “tw://bible.?id=40.16.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.0|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=44.16.25|AUTODETECT|” , occurs also in ) 7 1 -1 9 0 “tw://bible.?id=44.16.25|AUTODETECT|” Acts 16:25) 1 1 -1 9 0 “tw://bible.?id=44.16.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.16.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=44.23.18|AUTODETECT|” (those imprisoned in the Philippian jail). It is used in connection with Paul 7 1 -1 9 0 “tw://bible.?id=44.23.18|AUTODETECT|” Acts 23:18) 1 1 -1 9 0 “tw://bible.?id=44.25.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.25.14|AUTODETECT|” 25:14) 1 1 -1 9 0 “tw://bible.?id=44.25.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.25.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=44.28.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.17|AUTODETECT|” 28:17) 1 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” ). Paul calls himself the prisoner of Christ Jesus 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 1 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.8|AUTODETECT|” II Tim. 1:8) 1 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” Philem. 1, 9) 1 1 -1 9 0 0 ). Hebrews refers to those in bonds (10:34; 13:3).) 1 1 2 8 0 “tw://bible.?id=41.15.6|AUTODETECT|” ����������, third per. pl. imperf. of �����������. Here in ) 7 1 -1 9 0 “tw://bible.?id=41.15.6|AUTODETECT|” Mark 15:6) 1 1 -1 9 0 “tw://bible.?id=42.14.18|AUTODETECT|” the meaning is to ask for. Other meanings: to excuse 7 1 -1 9 0 “tw://bible.?id=42.14.18|AUTODETECT|” Luke 14:18) 1 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” , consider me excused ); refuse 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” I Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=54.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.11|AUTODETECT|” 5:11) 1 1 -1 9 0 “tw://bible.?id=58.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.25|AUTODETECT|” Heb. 12:25) 1 1 -1 9 0 “tw://bible.?id=58.12.19|AUTODETECT|” ); entreat that not 7 1 -1 9 0 “tw://bible.?id=58.12.19|AUTODETECT|” Heb. 12:19) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 794 In this verse note ����������, one who rises (stands up) against, a rebel; ������, an uprising, rebellion; cf. German Aufstand, Dutch opstand; ��������� (nom. s. masc. perf. passive participle of ���) one bound, a prisoner; ������������, third per. pl. plup. active of �����: to do, commit.) 795 $����� (from ���); see on 1:45 and on 6:7, footnote 233.) 796 For ���� without 5�� see also 10:36, 51; 14:12. There is a tendency not only in Greek but in language generally to omit words that are not felt to be strictly necessary. Usually the longer and the shorter form of expression exist side by side for a while. Thus also in English in order to often becomes to, and many a that is today simply omitted. ������ is first per. s. aor. subjunctive (here deliberative) of �����.) 797 ��������������, another pluperfect form, this one derived from ����������. Barabbas had committed murder and as a result had been bound, that is, imprisoned and was now still a prisoner.

Because of envy the chief priests had handed Jesus over (to Pilate). All of these antecedent actions form the background for a. Pilate s suggestion (verse 9) that the people ask for the release of Jesus (verse 9) and b. the chief priests demand (verse 11) that they ask for the release of Barabbas.) 798 ��������, third per. pl. aor. indic. act. of ������ = ��, up; plus ����, to stir, shake, agitate; a ������� being an earthquake; cf. seismograph. ������ (after 5��), third per. sing. aor. subj. active of �����, to release, as in verses 6, 9, 15; elsewhere: to send away, 6:36, 45; 8:3, 9; to divorce, 10:2 12.) 799 In certain important manuscripts ������ is lacking, resulting in What, then, am I to do with & ? The resultant meaning is about the same. On ���� without 5�� see above, on 15:9.) 800 For the idiom ������ with double acc. see L.N.T. (A. and G.), p. 688. Note ������, first per. s. aor. (deliberative) subjunctive.) 801 Though C� ������, too, is uncertain, in favor of retaining it is the fact that then Pilate puts the burden of calling Jesus the king of the Jews upon the Jews themselves.

On the other hand, Pilate may well have used the term himself, sarcastically.) 1 1 2 8 0 “tw://bible.?id=43.4.46|AUTODETECT|” 802 Cf. 11:3, He will send it back or return it shortly. Either back or again (for �����) also makes good sense in ) 7 1 -1 9 0 “tw://bible.?id=43.4.46|AUTODETECT|” John 4:46) 1 1 -1 9 0 “tw://bible.?id=44.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.10|AUTODETECT|” Acts 11:10) 1 1 -1 9 0 “tw://bible.?id=50.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.26|AUTODETECT|” Phil. 1:26) 1 1 -1 9 0 “tw://bible.?id=48.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.17|AUTODETECT|” Gal. 1:17) 1 1 -1 9 0 0 . For more on ����� see on 14:69, footnote 780.) 1 1 2 8 0 0 803 For this change of attitude see also V. Taylor, op. cit., p. 581.) 1 1 2 8 0 “tw://bible.?id=43.7.41|AUTODETECT|” 804 By no means does ��� always mean for or because. It can also be strongly confirmatory or exclamatory: Yes, indeed! Certainly! There! What! Why! 7 1 -1 9 0 “tw://bible.?id=43.7.41|AUTODETECT|” John 7:41) 1 1 -1 9 0 “tw://bible.?id=44.8.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.31|AUTODETECT|” Acts 8:31) 1 1 -1 9 0 “tw://bible.?id=46.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.10|AUTODETECT|” I Cor. 9:10) 1 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.22|AUTODETECT|” 11:22) 1 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” Gal. 1:10) 1 1 -1 9 0 “tw://bible.?id=50.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.18|AUTODETECT|” Phil. 1:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.10.46|AUTODETECT|” 805 Note �x 1���x� �������. For this see above, on ) 7 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” Mark 10:46) 1 1 -1 9 0 0 , footnote 509. Cf. the Latin: Pilatus igitur volens turbae satisfacere (from satis facere).& ) 1 4 2 8 0 0 806 The aor. participle ����������� of ���������, is another reminder of the fact that Mark is writing to Romans; cf. flagello. The Greek word is therefore probably a loanword from the Latin.) 807 5�� ��������, that he should be crucified = to be crucified.) 808) Greek �P��, a word about which there has been much dispute. Because of the context in each individual case, the following meanings are probably correct:) 1 1 2 8 0 “tw://bible.?id=43.10.1|AUTODETECT|” a. sheepfold: ) 7 1 -1 9 0 “tw://bible.?id=43.10.1|AUTODETECT|” John 10:1) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 16) 1 1 -1 9 0 0 . The context has reference to shepherds and their sheep. The meaning sheepfold is therefore natural.) 1 1 2 8 0 “tw://bible.?id=40.26.58|AUTODETECT|” b. court, courtyard: ) 7 1 -1 9 0 “tw://bible.?id=40.26.58|AUTODETECT|” Matt. 26:58) 1 1 -1 9 0 “tw://bible.?id=40.26.69|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.69|AUTODETECT|” 69) 1 1 -1 9 0 “tw://bible.?id=41.14.54|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.54|AUTODETECT|” Mark 14:54) 1 1 -1 9 0 “tw://bible.?id=41.14.66|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.66|AUTODETECT|” 66) 1 1 -1 9 0 “tw://bible.?id=42.22.55|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.55|AUTODETECT|” Luke 22:55) 1 1 -1 9 0 “tw://bible.?id=43.18.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.15|AUTODETECT|” John 18:15) 1 1 -1 9 0 “tw://bible.?id=66.11.1|AUTODETECT|” . In all these cases Peter is represented as being with the temple police and the palace servants, warming himself near the fire in an open or roofless place, one that is represented as being lower than the rest of the house or palace. Hence, the natural meaning is court or courtyard. ) 7 1 -1 9 0 “tw://bible.?id=66.11.1|AUTODETECT|” Rev. 11:1) 1 1 -1 9 0 “tw://bible.?id=66.11.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.11.2|AUTODETECT|” 2) 1 1 -1 9 0 0 makes a distinction between the inner temple and naturally the outer court. ) 1 1 2 8 0 “tw://bible.?id=40.26.3|AUTODETECT|” c. house, palace: ) 7 1 -1 9 0 “tw://bible.?id=40.26.3|AUTODETECT|” Matt. 26:3) 1 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” Mark 15:16) 1 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” Luke 11:21) 1 1 -1 9 0 “tw://bible.?id=40.26.3|AUTODETECT|” . Respectively, the argument for house or palace is as follows: A courtyard, with servants passing in and out, would not have suited the context of ) 7 1 -1 9 0 “tw://bible.?id=40.26.3|AUTODETECT|” Matt. 26:3) 1 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” . The expressed synonym praetorium indicates that more than a courtyard is meant in ) 7 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” Mark 15:16) 1 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” . And the owner of a house or palace 7 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” Luke 11:21) 1 1 -1 9 0 0 ) would guard more than his courtyard; besides his possessions would not be confined to that area.) 1 1 2 8 0 “tw://bible.?id=41.3.17|AUTODETECT|” 809 The neuter relative pronoun E is employed in explanations of words (often, but not always, foreign words). See, besides our passage, also ) 7 1 -1 9 0 “tw://bible.?id=41.3.17|AUTODETECT|” Mark 3:17) 1 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” 5:41) 1 1 -1 9 0 “tw://bible.?id=41.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.11|AUTODETECT|” 7:11) 1 1 -1 9 0 “tw://bible.?id=41.7.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=41.12.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.42|AUTODETECT|” 12:42) 1 1 -1 9 0 “tw://bible.?id=41.15.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.22|AUTODETECT|” 15:22) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=40.1.23|AUTODETECT|” ; and in other New Testament books: ) 7 1 -1 9 0 “tw://bible.?id=40.1.23|AUTODETECT|” Matt. 1:23) 1 1 -1 9 0 “tw://bible.?id=40.27.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.33|AUTODETECT|” 27:33) 1 1 -1 9 0 “tw://bible.?id=43.1.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.38|AUTODETECT|” John 1:38) 1 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” 19:17) 1 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” Acts 4:36) 1 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.5|AUTODETECT|” Eph. 5:5) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” Col. 1:24) 1 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” 3:14) 1 1 -1 9 0 “tw://bible.?id=58.7.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.2|AUTODETECT|” Heb. 7:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 810 Literally, the praetorium, another Latin loanword.) 1 1 2 8 0 “tw://bible.?id=40.27.31|AUTODETECT|” 811 Points of vocabulary and grammar in this passage: ��������, third per. pl. aor. act. indic. of ������, to play with, mock. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.31|AUTODETECT|” Matt. 27:31) 1 1 -1 9 0 0 . Note the aor. where English uses the pluperfect, Grm. N.T., p. 840; E. D. Burton, op. cit., pp. 22, 23. Verbs of clothing and unclothing usually (not always) have two accusatives: one of the person, one of the clothes, Gram.N.T., p. 483. Note also the vivid historical present ������� here in verse 20, after the imperfects in verse 19.) 1 2 2 8 0 0 812 Or: 9 A.M.) 813 There is insufficient textual support for verse 28: and the scripture was fulfilled which says, He was reckoned with the transgressors. ) 1 1 2 8 0 “tw://bible.?id=40.27.32|AUTODETECT|” 814 ����������, third per. pl. pres. indic. of �������, also occurring in the parallel passage ) 7 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 1 1 -1 9 0 “tw://bible.?id=40.5.41|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=40.5.41|AUTODETECT|” Matt. 5:41) 1 1 -1 9 0 0 . The ������ was originally a Persian messenger or courier. To him had been given the authority to press into service men, horses, etc. This is, accordingly, a Persian word, a term pertaining to its postal service. The Persians may have derived it from the Babylonians. It is not strange that the meaning of the word gradually broadened, so that not only pressing into service to expedite the mail but forcing a person to render any kind of service was covered by it. See also N.T.C. on Matthew, p. 311.) 1 1 2 8 0 “tw://bible.?id=40.1.23|AUTODETECT|” 815 E ���� ����������������. For E in such connections see above, on 15:16, footnote 809. The verb from which the pres. pass. participle is derived is �����������, meaning: to translate, interpret. The entire phrase may be rendered which, translated, is, or simply which means. Hermeneutics is the art of interpretation. See also ) 7 1 -1 9 0 “tw://bible.?id=40.1.23|AUTODETECT|” Matt. 1:23) 1 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” Mark 5:41) 1 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.34|AUTODETECT|” 15:34) 1 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” Acts 4:36) 1 1 -1 9 0 “tw://bible.?id=43.1.38|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=43.1.38|AUTODETECT|” John 1:38) 1 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=44.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.8|AUTODETECT|” Acts 13:8) 1 1 -1 9 0 0 . For more on this verb see N.T.C. on John, Vol. I, p. 103.) 1 9 2 8 0 0 816 For Gordon s Calvary see G. A. Turner, Historical Geography of the Holy Land, Grand Rapids, 1973, p. 336. Excellent are also the observations of H. Mulder, Spoorzoeker, p. 157. For the location of the Church of the Holy Sepulchre see L.

H. Grollenberg, op. cit., map 33 on p. 115.) 817 ������, conative imperfect: offered, tried to give.) 818 ������������, acc. s. masc. perf. pass. participle of ��������.) 819 �0����, objective genitive.) 820 For the explanation of the Greek idiom here used & � ������ ��v & � �P������ see above, on 10:37, footnote 499.) 821 See on 11:17, footnote 542; also K. H. Rengstorf s article on this word in Th.D.N.T., Vol. IV., pp. 257 262. He points out that the ������ is always one who ruthlessly uses force in seeking to obtain the goods of others.) 822 This does not contradict what was said above, in footnote 813.) 823 ���������, pres. act. participle of �����, to move, shake.

Cf. cinema, kinetic.) 824) 1 1 2 8 0 “tw://bible.?id=40.27.44|AUTODETECT|” `��������, third per. pl. imperfect of @�������, to heap abuse or insults upon, rebuke, reproach, reprove, revile, chide, find fault with. See also the parallel 7 1 -1 9 0 “tw://bible.?id=40.27.44|AUTODETECT|” Matt. 27:44) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The meaning will become clear from the other New Testament passages in which this verb is used:) 1 1 2 8 0 “tw://bible.?id=40.5.11|AUTODETECT|” Blessed are you whenever people heap insults upon you 7 1 -1 9 0 “tw://bible.?id=40.5.11|AUTODETECT|” Matt. 5:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.11.20|AUTODETECT|” Then he began to reproach the cities 7 1 -1 9 0 “tw://bible.?id=40.11.20|AUTODETECT|” Matt. 11:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.16.14|AUTODETECT|” He rebuked them for their lack of faith 7 1 -1 9 0 “tw://bible.?id=41.16.14|AUTODETECT|” Mark 16:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.6.22|AUTODETECT|” Blessed are you whenever men revile you 7 1 -1 9 0 “tw://bible.?id=42.6.22|AUTODETECT|” Luke 6:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.15.3|AUTODETECT|” The reproaches of those approaching you fell upon me 7 1 -1 9 0 “tw://bible.?id=45.15.3|AUTODETECT|” Rom. 15:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” & who gives generously to all, without reproaching 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=60.4.14|AUTODETECT|” If you are reproached because of the name of Christ, blessed (are you) 7 1 -1 9 0 “tw://bible.?id=60.4.14|AUTODETECT|” I Peter 4:14) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 The suggested renderings are by no means the only good ones.) The root of the word seems to be nid (preceded by euphonic @), but whether or not the Dutch word nijdig (angry), somewhat related in meaning, belongs to the same etymological family I do not know.) 825 Or: 12 noon.) 826 Alternate translation for everything after saying: Let us see whether Elijah is coming to take him down. ) 1 1 2 8 0 “tw://bible.?id=43.19.26|AUTODETECT|” 827 More accurate for Matthew, Mark, Luke, and John, respectively in that order, are the figures 196, 150, 95, and 70. If ) 7 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” John 19:26) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” 27) 1 1 -1 9 0 0 is added, the last figure increases to 109.) 1 1 2 8 0 0 828 The idea that Jesus was indeed forsaken by his Father, as is clearly implied in the cry of agony, is by no means inconsistent with the love of God, as V. Taylor maintains, op. cit., p. 594. For which means see on 15:22, footnote 815.) 1 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” 829 Several commentators are of the opinion that Jesus must have uttered his cry of agony in Hebrew hence, Eli, Eli as in ) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” , since the Aramaic Eloi, Eloi could not have provided a basis of confusion with Eliyy�h� (Elijah). So, for example, V. Taylor, op. cit., p. 593. This opinion may be correct. However, it is not necessarily right. It has not been proved that people with perverted minds and hearts, determined to ridicule Jesus, would be unable to connect even Eloi with Elijah. It must be granted that since Jesus was making use of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 0 he may for once have made an exception and have spoken Hebrew. However, he generally spoke Aramaic, which is especially evident from Mark s Gospel. See 3:17; 5:41; 7:11; 7:34; 14:36.) 1 1 2 8 0 0 830) 1 1 2 8 0 “tw://bible.?id=41.15.35|AUTODETECT|” The interpretations of ) 7 1 -1 9 0 “tw://bible.?id=41.15.35|AUTODETECT|” Mark 15:35) 1 1 -1 9 0 0 b are legion. Some see a contradiction between Matthew and Mark. They believe that Matthew was correcting Mark. See, for example, V. Taylor, op. cit., pp. 594, 595. But Matthew tells us what heartless bystanders are saying to the soldier, while Mark probably relates how the soldier reacted. Thus interpreted there is no conflict.) 1 1 2 8 0 “tw://bible.?id=40.27.49|AUTODETECT|” Most translators have adopted a two concept English equivalent for ��� (����) 4�����. Thus, in both ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 0 they favor the rendering Wait; let us see (Williams, R.S.V.); Let be; let us see (A.R.V.); Hold on! Let us see (Berkeley).) 1 1 2 8 0 “tw://bible.?id=40.27.49|AUTODETECT|” Others in harmony with L.N.T. (A. and G.), p. 126, treat the two Greek words as one concept, and in both passages 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 0 ) simply translate: Let us see, assigning no separate meaning to the form of �����, but allowing it to coalesce with 4�����. Thus N.A.S., Beck, N.E.B., Goodspeed.) 1 1 2 8 0 “tw://bible.?id=40.27.49|AUTODETECT|” This, too, cannot be considered incorrect. It should be noted, however, that it is not absolutely necessary to assign the same meaning to ��� in ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” as to ���� in ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 0 . It should be borne in mind that ����� has a wide range of meanings: let go, utter, send away, divorce, pardon, leave off, stop, abandon, tolerate, permit, allow, etc.) 1 1 2 8 0 “tw://bible.?id=40.27.49|AUTODETECT|” In harmony with this fact and with the observation made previously, namely, that the two situations pictured respectively in ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” are probably different, A. B. Bruce, op. cit., p. 450 calls attention to the following: In ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” some are saying to the friendly person who gives Jesus a drink, Stop, don t give him the drink. In ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 0 the man who brought the drink is saying to the bystanders, Allow me (to give him the drink). ) 1 1 2 8 0 “tw://bible.?id=41.15.36|AUTODETECT|” In order to bring out this distinction I have purposely rendered ���� here in ) 7 1 -1 9 0 “tw://bible.?id=41.15.36|AUTODETECT|” Mark 15:36) 1 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” differently than ��� in ) 7 1 -1 9 0 “tw://bible.?id=40.27.49|AUTODETECT|” Matt. 27:49) 1 1 -1 9 0 0 , though, along with Bruce, I admit that other translators and interpreters who translate these forms of ����� identically in both passages (whether along the line of Williams, etc., or of N.A.S., etc.) are not necessarily wrong in doing so.) 1 3 2 8 0 0 831 On the basis of ��������� here in verse 37 to draw a sharp distinction between ����, and ������, and to base on it a plea for trichotomy, is unwarranted. See above, on 8:12, footnote 370.) 832 The Greek has no definite articles here, but simply says �1��. On the other hand, with proper nouns and titles, forms without the article can still be definite. They may be either definite or indefinite.) 833 Or: Friday.) 1 1 2 8 0 “tw://bible.?id=46.7.35|AUTODETECT|” 834 Notes on vocabulary and grammar: @���� ��������, gen. absolute; see on 1:32 and on 14:17, footnote 705. ���������, cf. �����������, to prepare. Friday was called Preparation Day because on that day everything had to be prepared for the sabbath. Even in modern Greek Friday is called ���������. �P������ = �V good, and ����� figure, form; hence, possessing a good figure, graceful, shapely, comely 7 1 -1 9 0 “tw://bible.?id=46.7.35|AUTODETECT|” I Cor. 7:35) 1 1 -1 9 0 “tw://bible.?id=46.12.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.24|AUTODETECT|” 12:24) 1 1 -1 9 0 0 ), but here: of good standing, prominent, respectable, distinguished, noble. &� �������������, periphrastic imperfect: was constantly waiting for. ��������, aor. active participle: having summoned up courage (he went) or (used adverbially) he went bravely. �������, third per. s. aor. middle indic. of �0���, as in 6:25. See on that passage, footnote 262.) 1 1 2 8 0 0 835 �������� �0, he was surprised that. See L.N.T. (A. and G.), p. 353. Note also the perfect ������, had died, hence was dead. And cf. ������, the aor. of ��������. Because this word is preceded by �����, the translation had already died would seem to be the best. ��������, third per. s. aor. indic. of ��������, to give, grant, present. ����� (cf. �����), that which has fallen; hence, dead body, corpse.) 1 1 2 8 0 “tw://bible.?id=40.27.61|AUTODETECT|” 836 ������; see on 14:51, 52, footnote 750. �������, masc. s. aor. participle of ��������, to take down. �������, third per. s. aor. indic. of ������, to wrap in, envelope; in the New Testament found only here. ����, third per. s. aor. indic. active of ������. ��������, tomb, sepulchre, memorial, monument, related to ��������, to remind. Another word for grave or tomb is ����� 7 1 -1 9 0 “tw://bible.?id=40.27.61|AUTODETECT|” Matt. 27:61) 1 1 -1 9 0 “tw://bible.?id=40.27.64|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.64|AUTODETECT|” 64) 1 1 -1 9 0 “tw://bible.?id=40.27.66|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.66|AUTODETECT|” 66) 1 1 -1 9 0 “tw://bible.?id=40.28.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.1|AUTODETECT|” 28:1) 1 1 -1 9 0 0 ). On Sunday morning, when the grave was empty, the memorial (��������) remains! See the fine remarks on this in H. Mulder, Spoorzoeker, pp. 157, 158. �������������, perf. passive participle of �������, to hew out of stones. A ������� is a stone-cutter. A ��� is a stone, cf. lapidary, lapis lazuli; ����� means to cut.) 1 3 2 8 0 0 837 �������, third per. pl. imperf. active of ������. ��������, third per. s. perf. indic. passive of ������.) 838 The Greek New Testament uses several synonyms for seeing. Study N.T.C. on John, Vol. I, p. 85, footnote 33.) )