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Mark Chapter
Fifteen
Mark 15
Before Pilate (chap. 15), He only witnesses a good
confession, a testimony to the truth where the glory of God required it, and
where this testimony stood opposed to the power of the adversary. To all the
rest He answers nothing. He lets them go on; and the evangelist enters into no
details. To render this testimony was the last service and duty He had to
perform. It is rendered. The Jews make choice of the seditious murderer
Barabbas; and Pilate, hearkening to the voice of the multitude, won over by the
chief priests, delivers Jesus to be crucified. The Lord submits to the insults
of the soldiers, who mingle the pride and insolence of their class with the
hard-heartedness of the executioner whose function they performed. Sad specimens
of our nature! The Christ who came to save them was, for the moment, under
their power. He used His own power, not to save Himself, but to deliver others
from that of the enemy. At length they lead Him away to Golgotha to crucify
Him. There they offer Him a soporific mixture, which He refuses; and they
crucify Him with two thieves, one on His right hand and the other on His left,
thus accomplishing (for it was all they did or could do) everything that was
written concerning the Lord. It was now the Jews' and the priests' hour; they
had, alas for them! the desire of their heart. And they make manifest, without
knowing it, the glory and perfection of Jesus. The temple could not rise again
without being thus cast down; and, as instruments, they established the fact
which He had then announced. Farther, He saved others and not Himself. These
are the two parts of the perfection of the death of Christ with reference to
man.
But, whatever might be the thoughts of Christ and His sufferings with
regard to men (those dogs, those bulls of Bashan), the work which He had to
accomplish contained depths far beyond those outward things. Darkness covered
the earth-divine and sympathetic testimony of that which, with far deeper
gloom, covered the soul of Jesus, forsaken of God for sin, but thus displaying
incomparably more than at any other time, His absolute perfection; while the
darkness marked, in an external sign, His entire separation from outward
things, the whole work being between Him and God alone, according to the
perfectness of both. All passed between Him and His God. Little understood by
others, all is between Himself and God: and crying again with a loud voice, He
gives up the ghost. His service was completed. What more had He to do in a
world wherein He only lived to accomplish the will of God? All was finished,
and He necessarily departs. I do not speak of physical necessity, for He still
retained His strength; but, morally rejected by the world, there was no longer
room in it for His mercy towards it: the will of God was by Himself entirely
fulfilled. He had drunk in His soul the cup of death and of judgment for sin.
There was nothing left Him but the act of dying; and He expires, obedient to
the end, in order to commence in another world (whether for His soul separate
from the body, or in glory) a life where evil could never enter, and where the
new man will be perfectly happy in the presence of God.
His service was completed. His obedience had its term in
death-His obedience, and therefore His life, as carried on in the midst of
sinners. What would a life have meant in which there was no more obedience to
be fulfilled? In dying now His obedience was perfected, and He dies. The way
into the holiest is now opened-the veil is rent from top to bottom. The Gentile
centurion confesses, in the death of Jesus, the Person of the Son of God. Until
then, the Messiah and Judaism went together. In His death Judaism rejects Him,
and He is the Saviour of the world. The veil no longer conceals God. In this
respect it was all Judaism could do. The manifestation of perfect grace is
there for the Gentile, who acknowledged-because Jesus gave up His life with a
cry that proved the existence of so much strength-that the Prince of life, the
Son of God, was there. Pilate also is astonished that He is already dead. He
only believes it when certified of its truth by the centurion. As to faith-far
from grace, and even from human justice-he did not trouble himself at all on
that point.
The death of Jesus did not tear Him from the hearts of
those feeble ones who loved Him (who perhaps had not been in the conflict, but
whom grace had now brought out from their retreat): those pious women who had
followed Him and had often ministered to His wants, and Joseph, who, although
touched in conscience, had not followed Him, until now, strengthened at the
last by the testimony of the grace and perfection of Jesus (the integrity of
the counsellor finding in the circumstances, not an occasion of fear, but that
which induced him to declare himself)-these women and Joseph are alike occupied
about the body of Jesus. This tabernacle of the Son of God is not left without
those services which were due from man to Him who had just quitted it. Moreover
the providence of God, as well as His operation in their hearts, had prepared
for all this. The body of Jesus is laid in the tomb, and they all wait for the
end of the sabbath to perform their service to it. The women had taken
knowledge of the place.
── John Darby《Synopsis of Mark》
Mark 15
Chapter Contents
Christ before Pilate. (1-14) Christ led to be crucified.
(15-21) The crucifixion. (22-32) The death of Christ. (33-41) His body buried.
(42-47)
Commentary on Mark 15:1-14
(Read Mark 15:1-14)
They bound Christ. It is good for us often to remember
the bonds of the Lord Jesus, as bound with him who was bound for us. By
delivering up the King, they, in effect, delivered up the kingdom of God, which
was, therefore, as by their own consent, taken from them, and given to another
nation. Christ gave Pilate a direct answer, but would not answer the witnesses,
because the things they alleged were known to be false, even Pilate himself was
convinced they were so. Pilate thought that he might appeal from the priests to
the people, and that they would deliver Jesus out of the priests' hands. But
they were more and more urged by the priests, and cried, Crucify him! Crucify
him! Let us judge of persons and things by their merits, and the standard of God's
word, and not by common report. The thought that no one ever was so shamefully
treated, as the only perfectly wise, holy, and excellent Person that ever
appeared on earth, leads the serious mind to strong views of man's wickedness
and enmity to God. Let us more and more abhor the evil dispositions which
marked the conduct of these persecutors.
Commentary on Mark 15:15-21
(Read Mark 15:15-21)
Christ met death in its greatest terror. It was the death
of the vilest malefactors. Thus the cross and the shame are put together. God
having been dishonoured by the sin of man, Christ made satisfaction by
submitting to the greatest disgrace human nature could be loaded with. It was a
cursed death; thus it was branded by the Jewish law, Deuteronomy 21:23. The Roman soldiers mocked our
Lord Jesus as a King; thus in the high priest's hall the servants had mocked
him as a Prophet and Saviour. Shall a purple or scarlet robe be matter of pride
to a Christian, which was matter of reproach and shame to Christ? He wore the
crown of thorns which we deserved, that we might wear the crown of glory which
he merited. We were by sin liable to everlasting shame and contempt; to deliver
us, our Lord Jesus submitted to shame and contempt. He was led forth with the
workers of iniquity, though he did no sin. The sufferings of the meek and holy
Redeemer, are ever a source of instruction to the believer, of which, in his
best hours, he cannot be weary. Did Jesus thus suffer, and shall I, a vile
sinner, fret or repine? Shall I indulge anger, or utter reproaches and threats
because of troubles and injuries?
Commentary on Mark 15:22-32
(Read Mark 15:22-32)
The place where our Lord Jesus was crucified, was called
the place of a scull; it was the common place of execution; for he was in all
respects numbered with the transgressors. Whenever we look unto Christ
crucified, we must remember what was written over his head; he is a King, and
we must give up ourselves to be his subjects, as Israelites indeed. They
crucified two thieves with him, and him in the midst; they thereby intended him
great dishonour. But it was foretold that he should be numbered with the
transgressors, because he was made sin for us. Even those who passed by railed
at him. They told him to come down from the cross, and they would believe; but
they did not believe, though he gave them a more convincing sign when he came
up from the grave. With what earnestness will the man who firmly believes the
truth, as made known by the sufferings of Christ, seek for salvation! With what
gratitude will he receive the dawning hope of forgiveness and eternal life, as
purchased for him by the sufferings and death of the Son of God! and with what
godly sorrow will he mourn over the sins which crucified the Lord of glory!
Commentary on Mark 15:33-41
(Read Mark 15:33-41)
There was a thick darkness over the land, from noon until
three in the afternoon. The Jews were doing their utmost to extinguish the Sun
of Righteousness. The darkness signified the cloud which the human soul of
Christ was under, when he was making it an offering for sin. He did not
complain that his disciples forsook him, but that his Father forsook him. In
this especially he was made sin for us. When Paul was to be offered as a
sacrifice for the service saints, he could joy and rejoice, Philippians 2:17; but it is another thing to be
offered as a sacrifice for the sin of sinners. At the same instant that Jesus
died, the veil of the temple was rent from the top to the bottom. This spake
terror to the unbelieving Jews, and was a sign of the destruction of their
church and nation. It speaks comfort to all believing Christians, for it
signified the laying open a new and living way into the holiest by the blood of
Jesus. The confidence with which Christ had openly addressed God as his Father,
and committed his soul into his hands, seems greatly to have affected the
centurion. Right views of Christ crucified will reconcile the believer to the
thought of death; he longs to behold, love, and praise, as he ought, that
Saviour who was wounded and pierced to save him from the wrath to come.
Commentary on Mark 15:42-47
(Read Mark 15:42-47)
We are here attending the burial of our Lord Jesus. Oh
that we may by grace be planted in the likeness of it! Joseph of Arimathea was
one who waited for the kingdom of God. Those who hope for a share in its
privileges, must own Christ's cause, when it seems to be crushed. This man God
raised up for his service. There was a special providence, that Pilate should
be so strict in his inquiry, that there might be no pretence to say Jesus was
alive. Pilate gave Joseph leave to take down the body, and do what he pleased
with it. Some of the women beheld where Jesus was laid, that they might come
after the sabbath to anoint the dead body, because they had not time to do it
before. Special notice was taken of Christ's sepulchre, because he was to rise
again. And he will not forsake those who trust in him, and call upon him.
Death, deprived of its sting, will soon end the believer's sorrows, as it ended
those of the Saviour.
── Matthew Henry《Concise Commentary on Mark》
Mark 15
Verse 3
[3] And
the chief priests accused him of many things: but he answered nothing.
Verse 7
[7] And there was one named Barabbas, which lay bound with them that had made
insurrection with him, who had committed murder in the insurrection.
Insurrection — A
crime which the Roman governors, and Pilate in particular, were more especially
concerned and careful to punish.
Verse 9
[9] But
Pilate answered them, saying, Will ye that I release unto you the King of the
Jews?
Will ye that I release to you the king of the
Jews — Which does this wretched man discover
most? Want of justice, or courage, or common sense? The poor coward sacrifices
justice to popular clamour, and enrages those whom he seeks to appease, by so
unseasonably repeating that title, The king of the Jews, which he could not but
know was so highly offensive to them.
Verse 16
[16] And
the soldiers led him away into the hall, called Praetorium; and they call
together the whole band.
Praetorium —
The inner hall, where the praetor, a Roman magistrate, used to give judgment.
But St. John calls the whole palace by this name. Matthew 27:27; John 19:2.
Verse 17
[17] And they clothed him with purple, and platted a crown of thorns, and put
it about his head,
Purple — As
royal robes were usually purple and scarlet, St. Mark and John term this a
purple robe, St. Matthew a scarlet one. The Tyrian purple is said not to have
been very different from scarlet.
Verse 20
[20] And
when they had mocked him, they took off the purple from him, and put his own
clothes on him, and led him out to crucify him.
Verse 21
[21] And
they compel one Simon a Cyrenian, who passed by, coming out of the country, the
father of Alexander and Rufus, to bear his cross.
The father of Alexander and Rufus — These were afterward two eminent Christians, and must have been well
known when St. Mark wrote.
Verse 22
[22] And
they bring him unto the place Golgotha, which is, being interpreted, The place
of a skull.
Matthew 27:33; Luke 23:33; John 19:17. 24, 25. St. Mark seems to intimate,
that they first nailed him to the cross, then parted his garments, and
afterward reared up the cross.
Verse 28
[28] And
the scripture was fulfilled, which saith, And he was numbered with the
transgressors.
Verse 29
[29] And
they that passed by railed on him, wagging their heads, and saying, Ah, thou
that destroyest the temple, and buildest it in three days,
Verse 33
[33] And
when the sixth hour was come, there was darkness over the whole land until the
ninth hour.
Verse 34
[34] And
at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama
sabachthani? which is, being interpreted, My God, my God, why hast thou
forsaken me?
My God, my God, why hast thou forsaken me — Thereby claiming God as his God; and yet lamenting his Father's
withdrawing the tokens of his love, and treating him as an enemy, while he bare
our sins.
Verse 37
[37] And
Jesus cried with a loud voice, and gave up the ghost.
Matthew 27:50; Luke 23:46; John 19:30.
Verse 41
[41] (Who
also, when he was in Galilee, followed him, and ministered unto him;) and many
other women which came up with him unto Jerusalem.
Who served him —
Provided him with necessaries.
Verse 42
[42] And
now when the even was come, because it was the preparation, that is, the day
before the sabbath,
Because it was the day before the Sabbath — And the bodies might not hang on the Sabbath day: therefore they were in
haste to have them taken down.
Verse 43
[43]
Joseph of Arimathaea, an honourable counsellor, which also waited for the
kingdom of God, came, and went in boldly unto Pilate, and craved the body of
Jesus.
Honourable — A
man of character and reputation: A counsellor - A member of the sanhedrim.
Who waited for the kingdom of God — Who expected to see it set up on earth. Matthew 27:57; Luke 23:50; John 19:38.
Verse 46
[46] And
he bought fine linen, and took him down, and wrapped him in the linen, and laid
him in a sepulchre which was hewn out of a rock, and rolled a stone unto the
door of the sepulchre.
He rolled a stone — By
his servants. It was too large for him to roll himself.
── John Wesley《Explanatory Notes on Mark》
Chapter 15. Tried and Crucified
Ask for
Barabbas
Reject Jesus
I. Pilate Tries
Jesus
II. Suffering
on the Cross
III. Laid by a
Tomb
── Chih-Hsin Chang《An Outline of The New Testament》
"BINDING THE HANDS OF JESUS" Mark 15:1
INTRODUCTION
1. In Mk 15:1, we read of how the enemies of Jesus bound Him in preparation for sending Him to Pilate: "Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they boundJesus, led Him away and delivered Him to Pilate."
2. As we read this, it is easy for our hearts to be filled with sadness, and even with a touch of "righteous indignation" for that crowd that bound Jesus in such a way 3. And yet, there are few today who are not guilty of binding the hands of Jesus in a "figurative" way! [To see what I mean, consider some of the various ways we can be guiltytoday of "Binding The Hands of Jesus"...] I. BY REFUSING TO OBEY THE GOSPEL
A. IN HIS GREAT LOVE FOR US, JESUS STRETCHED OUT HIS HANDS AND DIEDFOR OUR SINS...
1. Even today, through His gospel, He pleads with all to take advantage of His vicarious suffering 2. He does not want us to suffer for the guilt of our own sins 3. In truth, then, His "tender invitation" of Mt 11:28-30 is still being offered today B. BUT WHEN ONE REFUSES TO OBEY THE GOSPEL... 1. The hands of Jesus are bound! 2. There is no way such a person can then receive the benefits of Jesus death! 3. For him or her, the death of Jesus was in vain! C. IS THIS TRUE OF YOU? 1. It is...if you have not yet accepted the gospel by obeying the commands of Jesus - cf. Mk 16:15-16; Ac 2:38 2. And if it is, then you will one day have to face the righteous indignation of Jesus Himself! - cf. 2 Th 1:7-9 [But even those who obey the gospel can be guilty of "Binding The HandsOf Jesus". How? One way is...]
II. BY REFUSING TO BE TRANSFORMED
A. CHRIST'S WILL IS THAT WE BE TRANSFORMED... 1. This transformation involves a renewal of the mind - Ro 12:1-2; Ep 4:20-24
2. This renewal occurs as we read, study, and meditate upon the Word of God - 1 Pe 1:23-2:2; Ph 4:8 B. BUT MANY CHRISTIANS NEGLECT THE INSTRUMENT BY WHICH WE CAN BERENEWED!
1. We do not "receive with meekness the implanted word, which isable to save your souls" - Ja 1:21b
2. Allowing other things to take precedence in our lives, we so "bind the hands of Jesus" that we do not change! C. ARE WE GUILTY OF THIS? 1. We are, if we neglect to study the Bible on our own! 2. We are, if we fail to take advantage of opportunities to study with others! 3. Neglect the transforming power of the Word of God, and we are just as guilty of "binding the hands of Jesus" as were those who delivered Him to Pilate! [We can also be guilty of "Binding The Hands Of Jesus"...] III. BY REFUSING TO PRAY
A. JESUS HAS BECOME OUR "HIGH PRIEST"... 1. He became man for this very purpose - He 2:17-18 2. He has made it possible for us to boldly approach God's throne of grace in prayer - He 4:14-16 3. As our high priest... a. He is able to save those who come to God through Him - He