A paradox. The situation as regarded by those who surrounded the cross was manifestly in contradiction with the pretensions of Jesus. This prima facie impression was not accidentally produced, but belonged, so to speak, to the very essence of the gospel as a "mystery;" and it had its ends to serve in the inscrutable wisdom of God. That it tended at first to conceal the true character of the Savior's sufferings there can be no doubt; but as certainly it prepared the way for subsequent spiritual revelation. It served -

I. TO EXCITE ATTENTION. This apparent self-contradiction in the career of Jesus was a matter of public notoriety. Had it been overlooked by any, the enemies of the truth were eager to point it out. There is something piquant to the curiosity and speculation of men in a matter which wears such an aspect.

II. AS A MEANS OF AVENGING THE TRUTH UPON ITS ADVERSARIES. How quick they were to seize upon it and turn it to the best advantage! For a little while they had it all their own way. So infatuated were they, that they put the seeming contradiction in the strongest possible form; the antithesis is all but perfect. Not quite so, however. They had to confess that he had "saved others." The monuments of his work remained, and facts are hard to discredit. There was something in the very sound which would recall histories of gracious sympathy and help; miracles of saving power. It was precisely this element of stubborn matter of fact which could not be accounted for on the theory of mere pretension, and which in turn vitiated their argument. A thousand presumptions will not disprove, but must yield to, a single fact. Now, the fact of Christ's miraculous works is certified to us by those who sought to discredit and disprove them. Out of their own mouths are they condemned. They are self-sentenced to a vicious mill-round of mere logic. The natural man cannot understand the heavenly mystery.

III. AS A MEANS OF DISCIPLINING AND REWARDING FAITH.

1. That the disciples themselves did not comprehend it at first is evident from the Gospel narrative. It must have been hard for them to see what appeared the falsification of their hopes; harder still to be taunted by those who had so cruelly slain their Master. What part may it not have had in the "cup" the Savior himself had to drink?

2. But by this very discipline it prepared them for the inner and spiritual "discerning of the Lord's body." Their spiritual susceptibilities were awakened, and they began to realize the meaning of the mystery. Gradually they were to emerge from the bewilderment and perplexity. Peter and the rest of the disciples traveled far ere they reached Pentecost, but each step in the journey of their faith was a revelation of the secret of Jesus. It was not to human force he had submitted, but to his Father's will. The necessity that bound him to the cross was a spiritual one. It was because he wished to save others absolutely that he would and could not save himself. - M.

In the Divinest sense He could not save Himself. Physically, of course, He could have delivered Himself, "come down from the cross," and overwhelmed His enemies with destruction. But morally He could not, and His moral weakness here is His glory. He could not because He had promised to die, and He could not break His word. He could not, because the salvation of the world depended upon His death. The greatest man on earth is the man who cannot be unkind, who cannot tell a falsehood, who cannot do a dishonourable act or be guilty of a mean, selfish deed. The glory of the omnipotent God is, that "He cannot lie." These men, therefore, should have honoured the weakness that they acknowledged; adored it. Their very confession condemns their conduct.

(Homilist.)

The testimony of an enemy is always valuable. What is it that they testify? First, that "He saved others:" and second, that in order to save others — nay, they testify not that, yet it is implied in the assertion they make — in order to save others He was content not to save Himself. Perhaps there never was a sentence, that was in one sense so radically false, and in another sense so sublimely true, as this particular sentence. Take it in the abstract, and it contains a most outrageous and glaring falsehood. There was not a moment from beginning to end of His human career in which our blessed Lord might not have turned back from shame and suffering. Yet while these words are false absolutely, they are none the less true relatively. Relatively to the work which our blessed Lord had undertaken, it was necessary that He Himself should not be saved. Because He was the Son, there was a certain blessed, constraining influence which rendered it, in one sense, necessary that He should go forward: but the necessity was not imposed upon Him from without, but accepted from within. It was the necessity of love; love, first and foremost to His Father, and then love to thee and to me. When you look over His history, how much there was to lead Him to exercise this power which all along He possessed. How natural it would have been if He had done so. He has scarcely come into the world before He begins to meet with the world's bad treatment. When He was born, they had no room for Him in the inn. Would it not have been most natural if our blessed Lord had even then thought better of it. "These rebel sinners, these thoughtless beings, I have come into the world to save — they have not even a place whereon to lay My infant form." As He grew up to be a young man, "He came unto His own:" His very brethren did not believe in Him. When He found that there was cold incredulity, an absence of sympathy in His own family circle, might He not reasonably have been expected to say, "Ah, well! this is not what I expected: I thought I should have been received with open arms; that every heart would have been full of sympathizing tenderness towards Me: but they have nothing but hard thoughts to think, and hard sayings to say of Me. Let them alone: from this time I give up the task: it is a hopeless one." We read "that He was in the world, and the world was made by Him, and the world knew Him not." How wonderful a thing it was that Jesus Christ should have stood all this, and yet continued true to His purpose still. They laid the cross upon Him, and He faints on the way to Calvary. O, Son of God! Thy body has fainted! Weakness has done its work! Surely Thou wouldest be justified in giving in now! He might reasonably have said, "Flesh and blood will bear no more; My physical strength has absolutely yielded under the terrible shock; I can carry it no further." But no, no. He may faint; but He will not yield. Is it not wonderful? What made Him stand to His purpose? What gave Him that strange stability? Well, I can only say, "He loved us." Why He loved us, I do not know; but He loved us, and He loves us still; and it is because He loved us that "He saved others; Himself He could not save." But we are only skimming the surface. We must endeavour, if we can, to go deeper than this. There is a mystery of sorrow here. If we are to understand what is transpiring on yonder cross, we must endeavour to look within the veil; we must try to see things as God saw them. Yet it is an awful thing to think of that world descending in that gradually lowering scale into the very jaws of darkness and death. Where are we to find the hero of humanity? Who shall fight our battle for us? Who shall avail to lift that sinking world from the very depth of doom into which it is disappearing? No angel in heaven can do it. There is only One who can do it, and there is only one way in which He can do it. By a sovereign effort of His own will, Christ might have called a new world into existence; He might have blasted this world with judgment, and caused it to disappear altogether; but in doing so He would have been stultifying — shall I say? — His own designs; He would have been withdrawing from His own eternal purposes of mercy and love. Nay, nay; the ruinous world must be saved — How is it to be done? The Son of the Father's bosom steps into that ascending scale. Now look! He does it voluntarily. "I lay down My life," He says; "no man taketh it from Me; I give it; for it was His own free gift for man, for you, for me. What means this strange sense of desolation! Through all His human life, there was one thing that had sustained Him, one joy that had ever been present to Him. It was the joy of His Father's presence. He had lived in the light of His countenance. He had refreshed Himself with His fellowship. "He had drank of the brook by the way, and therefore He lifted up His head." But lo! the brook by the way seems to be dried up. It was no mere natural thirst that parched Emmanuel. That outward thirst was but the indication, the type, the symbol, of the inward thirst which burned within His soul. What means this strange sense of desolation? What is it? Is it the loss of human friends? No; something more than that. That is bad enough to bear; but it is something more than that. What is it? For the first time in His human life He finds Himself alone. The light is eclipsed; the sun has disappeared from His heaven, and the joy of existence is gone. He gazes round and round — east, and west, and north, and south. What is it? It is but a little matter that the outward sun was eclipsed; but there was a dread eclipse had taken place within the soul of Emmanuel, of which that outward darkness was but the type. What was it? Wherever sin goes it brings its own deadly shame of everlasting night along with it. And because He had taken the burden of the world's sin upon Him, therefore the shadows of night were resting upon Him now. One shrinks from following out these words, yet one can fancy — and it is no mere fancy — what must have passed through His heart. "I could have borne that My own people should treat Me thus: I could have borne that My own disciple should betray Me for thirty pence: I might have borne that Simon Peter should deny me with oaths and curses: I might have borne the outward pain, the bodily anguish: but O, My God, My God, Thy smile has been my light: Thy presence has been My joy. What have I done? How comes it to pass that instead of fellowship I have desolation; instead of Thy joyful company, Thy blessed society, I have this awful sense of loneliness? What is it? What means it?" "My God, why hast Thou forsaken Me?" What did it all mean? It meant that "He saved others:" and because "He saved others, Himself He could not save:" and so the scale that bore the Christ descended into the deepest darkness, and the scale that bore a ruined world began to rise, and to rise. Lo! the gloom is settled on that, and the sunlight on this: that, is sinking down into the darkness of death; this, is rising into the glories of life. The angels are veiling their faces in horror as they behold the Son of God disappear beneath the cloud: the sons of God are shouting in triumph as they behold a ransomed world rising into the very sunlight of the Divine smile, the curse revoked, the doom recalled, the gates of everlasting life opened to a ruined world. So He carried it through, — that wonderful enterprise — through to the bitter end: and so He drank the cup to the last drop, and He paid the ransom to the last penny, sinner, for thee, and for me. I want to ask you, Have you accepted that which He has purchased at such a price? What is it that renders sin inexcusable? Just this glorious fact we are gazing at. Your condemnation, my friend, lies in this: that at the cost of such indescribable agony as we shall never know, until we get to the other side: and not even then, Christ has bought everlasting life for you, and you have refused to accept it. Tonight, that pierced hand seems to hold it out for you. It seems as though He pleaded with you; as if He were saying, "Now, my dear brother, I have saved, not Myself, that I might save thee: I turned not my face from shame and spitting, that thy face might be irradiated with Divine glory: I wore that crown of thorns that thou mightest wear the crown of glory: I carried that cross that thou mightest sway the sceptre: I hung in agony that thou mightest sit in triumph: I fathomed the depth that thou mightest rise to the height. Men! do you think there is anything manly in trampling such love as that under your feet? Women! do you think there is anything womanlike in turning your back upon such love as that? Oh, let us be ashamed of ourselves tonight, that we have sinned against that love so long!

(W. H. Aitken, M. A.)

These words are a demand that He would prove His claims to the Messiahship by coming down from the cross, and a promise that, if He would do this, they would receive Him as the Messiah. It strikes us at once that this demand is unreasonable, even to effrontery.

I. YOU MAKE DEMANDS WHICH ARE UNREASONABLE, BECAUSE COMPLIANCE WITH THEM WOULD DEFEAT THE DIVINE PLAN OF REDEMPTION. This was one characteristic of the unreasonable demand of the Pharisees. If Christ had come down from the cross, the work of redemption would never have been finished. Similar demands are often made by ungodly men — demands that Christ would come down from the cross — that He would save them in some other way than by His atoning sacrifice, and His blood.

II. YOUR DEMANDS ARE UNREASONABLE, BECAUSE YOU CREATE FOR YOURSELVES THE VERY DIFFICULTIES WHICH YOU CLAIM TO HAVE REMOVED. Jesus was moving among the Jews, working the most convincing miracles. They seized Him, and nailed Him to the cross: then they demanded that He should undo what their own malice had done — "Come down from the cross, and we will believe." A similar unreasonableness belongs to many of your demands. Is it not your own hand that has plunged your soul into this flood of worldliness, etc.? With what reason can you urge, as your apology for inaction, the chains which your own hands have fastened on your souls?

III. DEMANDS ARE UNREASONABLE WHICH REQUIRE ADDITIONAL EVIDENCE OF THE IMPORTANCE OF RELIGION, WHEN SUFFICIENT HAS BEEN ALREADY GIVEN. Unreasonableness of this kind characterized the demand of the Pharisees. They had seen the Saviour's miracles, etc. It was unreasonable in them to propose that, if a single miracle should be added to the multitude already given, they would be ready to receive Jesus as the Christ. Precisely similar is the unreasonableness of many of your demands. You say, "If I had lived in Christ's day, and had seen His miracles, I should have been His disciple." Other demands exhibit the same unreasonableness. The reason most commonly given for indifference to religion, is the inconsistency of professors. I presume every one of you knows some whom he acknowledges as real Christians. You are no stranger to these triumphs of the cross, to these demonstrations of its Divine power. And yet you plead that, because A, B, and C do not live consistently with their profession, you will neglect religion, and treat it as if it were a worthless imposture. Similar are all the reasons for neglecting religion, founded on its mysteries. If men never engaged in worldly business till all who engage in it manage it wisely, honestly, and successfully; if they never acted except on certainty — never acted till everything dark was cleared up, and every objection removed, they would never act at all.

IV. IT IS UNREASONABLE TO DEMAND MORE, WHEN GOD HAS ALREADY DONE SO MUCH IN YOUR BEHALF, ESPECIALLY WHEN YOU HAVE NOT MADE IMPROVEMENT OF WHAT HE HAS DONE. The Jews might have known, from the ancient prophecies, that Christ was to suffer an ignominious death. It was unreasonable.

V. Your DEMANDS ARE UNREASONABLE, BECAUSE GOD HAS PROVED IT BY TESTING THEM. YOU HAVE MADE SIMILAR DEMANDS BEFORE; GOD HAS CONDESCENDED TO COMPLY WITH THEM, AND YET YOU DID NOT, EVEN THEN, KEEP THE PROMISES YOU HAD MADE. Time and again had the Pharisees asked Jesus to give them a sign that they might see and believe. Signs He had given them, the most stupendous and convincing; yet they were not more ready to receive Him than before. And even when He rose from the dead, they still rejected Him.

VI. YOUR DEMANDS ARE UNREASONABLE, BECAUSE, IN THE VERY ACT OF MAKING THEM, YOU ADMIT WHAT JUSTIFIES YOUR CONDEMNATION. The Pharisees said, "He saved others." They admitted that He had wrought miracles. Thus, by the very justification which they attempted, they condemned themselves. So it is with you. Whatever reason you may give for neglecting religion, you admit its Divine authority, its reality, and importance. "Out of thine own mouth will I judge thee, thou wicked servant."

VII. YOUR DEMANDS AND APOLOGIES ARE UNREASONABLE, BECAUSE THEY LAY THE BLAME OF YOUR CONTINUED IMPENITENCE ON GOD.

(S. Harris.)

Do you not know that this simple story of a Saviour's kindness is to redeem all nations? The hard heart of this world's obduracy is to be broken before that story. There is in Antwerp, Belgium, one of the most remarkable pictures I ever saw. It is "The Descent of Christ from the Cross." It is one of Rubens' pictures. No man can stand and look at that "Descent from the Cross," as Rubens pictured it, without having his eyes flooded with tears, if he have any sensibility at all. It is an overmastering picture — one that stuns you, and staggers you, and haunts your dreams. One afternoon a man stood in that cathedral looking at Reuben's' "Descent from the Cross." He was all absorbed in that scene of a Saviour's sufferings when the janitor came in and said: "It is time to close up the cathedral for the night. I wish you would depart." The pilgrim, looking at that "Descent from the Cross," turned around to the janitor and said: "No, no; not yet. Wait until they get Him down." O, it is the story of a Saviour's suffering kindness that is to capture the world.

(Dr. Talmage.)

Alexander, Barabbas, Elias, Elijah, James, Jesus, Joseph, Joses, Mary, Pilate, Rufus, Salome, SimonArimathea, Cyrene, Galilee, Golgotha, Jerusalem, Place of the SkullAble, Along, Can't, Chief, Kept, Laughing, Law, Likewise, Manner, Mocked, Mocking, Priests, Salvation, Save, Saved, Saviour, Saying, Scoffing, Scribes, Teachers, Themselves1. Jesus brought bound, and accused before Pilate.
6. Upon the clamor of the people, the murderer Barabbas is released,
12. and Jesus delivered up to be crucified.
16. He is crowned with thorns, spit on, and mocked;
21. faints in bearing his cross;
27. hangs between two thieves;
29. suffers the triumphing reproaches of the crowd;
39. but is confessed by the centurion to be the Son of God;
42. and is honorably buried by Joseph.

Mark 15:31

     7330   chief priests

Mark 15:22-32

     5879   humiliation

Mark 15:24-32

     5824   cruelty, examples

Mark 15:25-37

     1680   types

Mark 15:29-32

     2545   Christ, opposition to
     5550   speech, negative
     5838   disrespect
     5893   insults
     8817   ridicule, objects of

Mark 15:29-34

     2525   Christ, cross of
     5901   loneliness

Mark 15:29-37

     2412   cross, accounts of

Mark 15:30-31

     2057   Christ, obedience

Mark 15:31-32

     6252   temptation, and Christ
     7464   teachers of the law
     8782   mockery

Simon the Cyrenian
'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.'--Mark xv. 21. How little these soldiers knew that they were making this man immortal! What a strange fate that is which has befallen chose persons in the Gospel narrative, who for an instant came into contact with Jesus Christ. Like ships passing athwart the white ghostlike splendour of moonlight on the sea, they gleam silvery pure for a moment as they cross its …
Alexander Maclaren—Expositions of Holy Scripture

Christ and Pilate: the True King and his Counterfeit
'And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate. 2. And Pilate asked Him, Art Thou the King of the Jews? And He answering said unto him, Thou sayest it. 3. And the chief priests accused Him of many things: but He answered nothing. 4. And Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. 6. But Jesus yet …
Alexander Maclaren—Expositions of Holy Scripture

The Death which Gives Life
'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. 22. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23. And they gave Him to drink wine mingled with myrrh: but He received it not. 24. And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take. 25. And it was the third hour, and they crucified Him. 26. And the superscription …
Alexander Maclaren—Expositions of Holy Scripture

The Dying Saviour Our Example.
(On Good Friday.) TEXT: MARK xv. 34-41. HEAVENLY Father! On all who are assembling to day to commemorate the death of the Holy One, in whom Thou wast well pleased, look graciously down! Let not one go away from the cross of Thy Well-beloved without exclaiming, with new, living faith, Truly this was the Son of God! Let not one wipe away his tears of emotion until the heartfelt desire has taken possession of him that his end may be like that of this righteous One! Let not the feeling of holy reverence …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Centurion at the Cross.
MATT. XXVII. 54. Comp. MARK XV. 39. "Now, when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying: Truly this was the [a] Son of God." LUKE XXIII. 47. "Now, when the centurion saw what was done, he glorified God, saying: Certainly this was a righteous man." Note.--The centurion here spoken of is the one who, according to Roman custom, presided over the execution (hence called by Seneca centurio supplicio præpositus; …
Philip Schaff—The Person of Christ

Joseph of Arimathea
BY REV. ALFRED ROWLAND, D.D.. LL.B. "Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God."--MARK xv. 43. The crucifixion of our Lord produced strange and startling effects in moral experience, as well as in the physical world. The veil of the Temple was rent from top to bottom as if a hand from heaven had torn it, in order to teach men that the ancient ritual was done with. Darkness covered the earth, suggesting to thoughtful minds the guilt of the world and …
George Milligan—Men of the Bible; Some Lesser-Known

"Himself He could not Save. " --Mark xv. 31
"Himself He could not save."--Mark xv. 31. "He saved others," scorners cried, Beholding Jesus crucified; "Is this the Son of God with power? Lo, in His own afflictive hour, Himself he cannot save." He was the Son of God with power, He "came unto that very hour;" I'll joy in His reproach and shame, "He savest others;" I'll exclaim, "Himself He could not save." His agony and bloody sweat, His cross and passion paid my debt; He saved others when he fell, Yet,--who the mystery can tell? Himself, He …
James Montgomery—Sacred Poems and Hymns

Whether Christ was Buried in a Becoming Manner?
Objection 1: It would seem that Christ was buried in an unbecoming manner. For His burial should be in keeping with His death. But Christ underwent a most shameful death, according to Wis. 2:20: "Let us condemn Him to a most shameful death." It seems therefore unbecoming for honorable burial to be accorded to Christ, inasmuch as He was buried by men of position---namely, by Joseph of Arimathea, who was "a noble counselor," to use Mark's expression (Mk. 15:43), and by Nicodemus, who was "a ruler of …
Saint Thomas Aquinas—Summa Theologica

H. The Crucifixion. Ch. 23:26-38
26 And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the …
Charles R. Erdman—The Gospel of Luke, An Exposition

Pilate
"And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried Him away, and delivered Him up to Pilate." ". . . And they lead Him out to crucify Him." MARK 15:1-20 (R.V.) WITH morning came the formal assembly, which St. Mark dismisses in a single verse. It was indeed a disgraceful mockery. Before the trial began its members had prejudged the case, passed sentence by anticipation, and abandoned Jesus, as one …
G. A. Chadwick—The Gospel of St. Mark

Christ Crucified
"And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear His cross. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. And they offered Him wine mingled with myrrh: but He received it not. And they crucify Him, and part His garments among them, casting lots upon them, what each should take. And it was the third hour, and they crucified Him. And the superscription of …
G. A. Chadwick—The Gospel of St. Mark

The Death of Jesus
"And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast Thou forsaken Me? And some of them that stood by, when they heard it, said, Behold, He calleth Elijah. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave Him to drink, saying, Let be; let us see whether Elijah cometh to take Him down. And Jesus …
G. A. Chadwick—The Gospel of St. Mark

Part 1 Christ's Humiliation, Exaltation, and Triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15
Christ's humiliation, exaltation, and triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15. The mighty frame of glorious grace, That brightest monument of praise That e'er the God of love designed, Employs and fills my lab'ring mind. Begin, my soul, the heav'nly song, A burden for an angel's tongue: When Gabriel sounds these awful things, He tunes and summons all his stungs. Proclaim inimitable love: Jesus, the Lord of worlds above, Puts off the beams of bright array, And veils the God in mortal …
Isaac Watts—The Psalms and Hymns of Isaac Watts

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the …
J. H. Beibitz—Gloria Crucis

The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put …
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce …
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who …
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been …
Ernest Renan—The Life of Jesus

Mark 15:31 NIV
Mark 15:31 NLT
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