Mark · Chapter 15

V. 1. Matthew 27:1, 2; Luke 22:66; 23:1; John 18:28.

Verse 1. In the morning] See Matthew 27:1, &c.

Verse 1. And straightway in the morning — Succeeding the dismal night in which the Jewish rulers had been so busily engaged in the horrid transactions related in the preceding chapter; the chief priests — As soon as it was day; held a consultation with the elders and scribes — What method they should take to execute the sentence they had passed against Jesus, and how they might contrive to put him to death in the most severe and contemptuous manner. And because the sanhedrim, which, indeed, had the power of trying and condemning men for crimes which the Jewish law had made capital, yet had not the power of putting such sentences in execution without the approbation of the civil magistrate, or Roman governor; therefore they determined to bind Jesus and deliver him to Pilate, which they accordingly did, while it was yet early, John 18:28. They had indeed bound him when he was first apprehended, but, perhaps, he had been loosed while under examination, or else they now made his bonds stricter than before; the better, as they might think, to secure him from a rescue as he passed through the public streets in the day-time. See note on Matthew 27:1, 2. The observation of Theophylact here is worthy of notice. “The Jews delivered up our Lord to the Romans, and they, for that sin, were themselves given up into the hands of the Romans!”

Verse 1. Straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council. Sunedrin, the whole sanhedrim, consisting of seventy, but which must never be less than twenty three, and the highpriest, to form a bench. St. John has the same idea of twenty four elders, clothed in white raiment. Revelation 5:4, 10. To this assembly it would be recited, that as good and faithful magistrates, when the state is in danger, they had sat up during the night, and tried the deceiver; and that having confessed himself to be “the Christ, the Son of the Blessed,” they had condemned him to die. To this no doubt they would add, as in John 11:48, that the Romans, construing the multitudes that followed him into seditious banditti, would come and utterly destroy the nation. Therefore the danger of the country required this strong measure; but they were specially convened at that unusually early hour to consult on the best means of bringing the governor to ratify and execute the sentence. To this, all instantly consented, excepting three, Joseph, Simon, and Nicodemus, It was then agreed to go in a body to the palace, accompanied with all their rabble, indicative of tumult, and force Pilate to execute their sentence. Oh mystery, tragic mystery of crime, and crime without example!

1 Jesus brought bound, and accused before Pilate. 15 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified. 17 He is crowned with thorns, 19 spit on, and mocked: 21 fainteth in bearing his cross: 27 hangeth between two thieves: 29 suffereth the triumphing reproaches of the Jews: 39 but confessed by the centurion to be the Son of God: 43 and is honourably buried by Joseph.

CHAPTER 15. For observations on the transactions of this chapter, see the notes on Matthew 27.

Verses 2-5. Pilate asked him, Art thou the king of the Jews? — These verses are explained in the notes on Matthew 27:11-14. But Jesus yet answered nothing — This is not an accurate translation of the original, (which is, ouketi ouden apekriqh,) implying, as Dr. Campbell justly observes, “that he had answered nothing to the former question, the reverse of which is the fact, as appears, verse 2. All the Latin translators say rightly, Nihil amplius respondit, he answered nothing more, or what is manifestly equivalent. All the foreign translations give the same sense. Yet, to show how difficult it is to preserve a uniform attention, and how liable at times even judicious persons are to run blindfold into the errors of their predecessors; it may be observed, that Wesley is the only modern translator who has escaped a blunder not more repugnant to the fact, as recorded in the verses immediately preceding, than contradictory to the import of the Greek expression here used. His version is, Answered nothing any more. The rest without exception say, Still answered nothing, or words to that purpose. Yet, in the translation commonly used in Queen Elizabeth’s reign, the sense was truly exhibited, Answered no more at all.”

Ver. 2. Pilate asked him, Art thou the king of the jews? The governor asked this derisively, the rulers having accused him of high treason. The order of the words in the greek, both here and in Matthew 27:11, is, “Thou art the king of the jews?” To which the answer, thou sayest, is a full assent, while at the same time it saves the speaker from all appearance of egotism. Thus the Redeemer witnessed a good confession before Pontius Pilate, and taught confessors to follow his example. These events are more largely related in Matthew 27.

V. 3. Matthew 27:12.

Verses 2-5. Pilate asked him, Art thou the king of the Jews? — These verses are explained in the notes on Matthew 27:11-14. But Jesus yet answered nothing — This is not an accurate translation of the original, (which is, ouketi ouden apekriqh,) implying, as Dr. Campbell justly observes, “that he had answered nothing to the former question, the reverse of which is the fact, as appears, verse 2. All the Latin translators say rightly, Nihil amplius respondit, he answered nothing more, or what is manifestly equivalent. All the foreign translations give the same sense. Yet, to show how difficult it is to preserve a uniform attention, and how liable at times even judicious persons are to run blindfold into the errors of their predecessors; it may be observed, that Wesley is the only modern translator who has escaped a blunder not more repugnant to the fact, as recorded in the verses immediately preceding, than contradictory to the import of the Greek expression here used. His version is, Answered nothing any more. The rest without exception say, Still answered nothing, or words to that purpose. Yet, in the translation commonly used in Queen Elizabeth’s reign, the sense was truly exhibited, Answered no more at all.”

Verses 2-5. Pilate asked him, Art thou the king of the Jews? — These verses are explained in the notes on Matthew 27:11-14. But Jesus yet answered nothing — This is not an accurate translation of the original, (which is, ouketi ouden apekriqh,) implying, as Dr. Campbell justly observes, “that he had answered nothing to the former question, the reverse of which is the fact, as appears, verse 2. All the Latin translators say rightly, Nihil amplius respondit, he answered nothing more, or what is manifestly equivalent. All the foreign translations give the same sense. Yet, to show how difficult it is to preserve a uniform attention, and how liable at times even judicious persons are to run blindfold into the errors of their predecessors; it may be observed, that Wesley is the only modern translator who has escaped a blunder not more repugnant to the fact, as recorded in the verses immediately preceding, than contradictory to the import of the Greek expression here used. His version is, Answered nothing any more. The rest without exception say, Still answered nothing, or words to that purpose. Yet, in the translation commonly used in Queen Elizabeth’s reign, the sense was truly exhibited, Answered no more at all.”

Verses 2-5. Pilate asked him, Art thou the king of the Jews? — These verses are explained in the notes on Matthew 27:11-14. But Jesus yet answered nothing — This is not an accurate translation of the original, (which is, ouketi ouden apekriqh,) implying, as Dr. Campbell justly observes, “that he had answered nothing to the former question, the reverse of which is the fact, as appears, verse 2. All the Latin translators say rightly, Nihil amplius respondit, he answered nothing more, or what is manifestly equivalent. All the foreign translations give the same sense. Yet, to show how difficult it is to preserve a uniform attention, and how liable at times even judicious persons are to run blindfold into the errors of their predecessors; it may be observed, that Wesley is the only modern translator who has escaped a blunder not more repugnant to the fact, as recorded in the verses immediately preceding, than contradictory to the import of the Greek expression here used. His version is, Answered nothing any more. The rest without exception say, Still answered nothing, or words to that purpose. Yet, in the translation commonly used in Queen Elizabeth’s reign, the sense was truly exhibited, Answered no more at all.”

Verses 6-10. Now at that feast he released unto them one prisoner — The passover being celebrated by the Jews in memory of their deliverance from Egypt, it was agreeable to the nature of the feast to make this release at that time, and therefore customary. See Whitby, and note on Matthew 27:15-18. There was one named Barabbas, bound with them that had made insurrection — A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish; who had committed murder in the insurrection — He seems to have been the head of the rebels. The multitude, crying aloud, &c. — Greek, anabohsav o oclov hrxato aiteisqai, With great clamour, the multitude demanded of Pilate what he used to grant them. So Campbell. But Pilate answered, Will ye that I release unto you the King of the Jews? — If Pilate made this proposal with a view to preserve the life of Jesus, it is hard to say which he discovers most, his want of justice, or of courage, or of common sense. While in a most mean and cowardly manner he sacrifices justice to popular clamour, he enrages those whom he seeks to appease, by unseasonably repeating that title, The King of the Jews, which he could not but know was highly offensive to them. For he knew that the chief priests had delivered him — To be put to death, not from a regard to justice, but merely for envy at his popularity and goodness; and that these things, and no crime of his, either real or suspected, had made them his enemies. Pilate ought, therefore, certainly rather to have lost his own life than to have delivered Jesus to their will. See note on Matthew 27:24, 25.

6. He released unto them one prisoner — John says it was a custom. No traces of this custom appear in history, classical or Jewish. It may have been first adopted as a custom by Pilate himself, to ingratiate himself with the people. But the custom had become so fixed that, though not established by law, it is styled by Luke a necessity.

V. 7. Insurrection-A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish.

Verses 6-10. Now at that feast he released unto them one prisoner — The passover being celebrated by the Jews in memory of their deliverance from Egypt, it was agreeable to the nature of the feast to make this release at that time, and therefore customary. See Whitby, and note on Matthew 27:15-18. There was one named Barabbas, bound with them that had made insurrection — A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish; who had committed murder in the insurrection — He seems to have been the head of the rebels. The multitude, crying aloud, &c. — Greek, anabohsav o oclov hrxato aiteisqai, With great clamour, the multitude demanded of Pilate what he used to grant them. So Campbell. But Pilate answered, Will ye that I release unto you the King of the Jews? — If Pilate made this proposal with a view to preserve the life of Jesus, it is hard to say which he discovers most, his want of justice, or of courage, or of common sense. While in a most mean and cowardly manner he sacrifices justice to popular clamour, he enrages those whom he seeks to appease, by unseasonably repeating that title, The King of the Jews, which he could not but know was highly offensive to them. For he knew that the chief priests had delivered him — To be put to death, not from a regard to justice, but merely for envy at his popularity and goodness; and that these things, and no crime of his, either real or suspected, had made them his enemies. Pilate ought, therefore, certainly rather to have lost his own life than to have delivered Jesus to their will. See note on Matthew 27:24, 25.

7. Barabbas — Styled by Matthew a robber, who was guilty of sedition and slaughter. In many ancient copies he is called Jesus also; and Pilate’s question reads, “Whom will ye that I deliver unto you, Jesus Barabbas, or Jesus called Christ?” The reading, though adopted by some scholars, is not well sustained.

Verse 8. The multitude crying aloud] anabohsav. The word itself strongly marks the vociferations, or, to come nearer the original word, the bellowing of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matt. 27. {Matthew 27:1-26, &c.}

Verses 6-10. Now at that feast he released unto them one prisoner — The passover being celebrated by the Jews in memory of their deliverance from Egypt, it was agreeable to the nature of the feast to make this release at that time, and therefore customary. See Whitby, and note on Matthew 27:15-18. There was one named Barabbas, bound with them that had made insurrection — A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish; who had committed murder in the insurrection — He seems to have been the head of the rebels. The multitude, crying aloud, &c. — Greek, anabohsav o oclov hrxato aiteisqai, With great clamour, the multitude demanded of Pilate what he used to grant them. So Campbell. But Pilate answered, Will ye that I release unto you the King of the Jews? — If Pilate made this proposal with a view to preserve the life of Jesus, it is hard to say which he discovers most, his want of justice, or of courage, or of common sense. While in a most mean and cowardly manner he sacrifices justice to popular clamour, he enrages those whom he seeks to appease, by unseasonably repeating that title, The King of the Jews, which he could not but know was highly offensive to them. For he knew that the chief priests had delivered him — To be put to death, not from a regard to justice, but merely for envy at his popularity and goodness; and that these things, and no crime of his, either real or suspected, had made them his enemies. Pilate ought, therefore, certainly rather to have lost his own life than to have delivered Jesus to their will. See note on Matthew 27:24, 25.

V. 9. 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.

Verses 6-10. Now at that feast he released unto them one prisoner — The passover being celebrated by the Jews in memory of their deliverance from Egypt, it was agreeable to the nature of the feast to make this release at that time, and therefore customary. See Whitby, and note on Matthew 27:15-18. There was one named Barabbas, bound with them that had made insurrection — A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish; who had committed murder in the insurrection — He seems to have been the head of the rebels. The multitude, crying aloud, &c. — Greek, anabohsav o oclov hrxato aiteisqai, With great clamour, the multitude demanded of Pilate what he used to grant them. So Campbell. But Pilate answered, Will ye that I release unto you the King of the Jews? — If Pilate made this proposal with a view to preserve the life of Jesus, it is hard to say which he discovers most, his want of justice, or of courage, or of common sense. While in a most mean and cowardly manner he sacrifices justice to popular clamour, he enrages those whom he seeks to appease, by unseasonably repeating that title, The King of the Jews, which he could not but know was highly offensive to them. For he knew that the chief priests had delivered him — To be put to death, not from a regard to justice, but merely for envy at his popularity and goodness; and that these things, and no crime of his, either real or suspected, had made them his enemies. Pilate ought, therefore, certainly rather to have lost his own life than to have delivered Jesus to their will. See note on Matthew 27:24, 25.

Verses 6-10. Now at that feast he released unto them one prisoner — The passover being celebrated by the Jews in memory of their deliverance from Egypt, it was agreeable to the nature of the feast to make this release at that time, and therefore customary. See Whitby, and note on Matthew 27:15-18. There was one named Barabbas, bound with them that had made insurrection — A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish; who had committed murder in the insurrection — He seems to have been the head of the rebels. The multitude, crying aloud, &c. — Greek, anabohsav o oclov hrxato aiteisqai, With great clamour, the multitude demanded of Pilate what he used to grant them. So Campbell. But Pilate answered, Will ye that I release unto you the King of the Jews? — If Pilate made this proposal with a view to preserve the life of Jesus, it is hard to say which he discovers most, his want of justice, or of courage, or of common sense. While in a most mean and cowardly manner he sacrifices justice to popular clamour, he enrages those whom he seeks to appease, by unseasonably repeating that title, The King of the Jews, which he could not but know was highly offensive to them. For he knew that the chief priests had delivered him — To be put to death, not from a regard to justice, but merely for envy at his popularity and goodness; and that these things, and no crime of his, either real or suspected, had made them his enemies. Pilate ought, therefore, certainly rather to have lost his own life than to have delivered Jesus to their will. See note on Matthew 27:24, 25.

Ver. 10. He knew that the chief priests had delivered him for envy, the worst vice that can corrode the heart. Here Pilate ceased to be a prince, and became the slave of fear.

Verses 11-15. But the chief priests — Being very solicitous to carry the plan they had formed for his destruction into execution; moved the people — To desire the release of Barabbas, though he was a scandalous and outrageous criminal. Pilate said again — Being willing, Luke says, to release Jesus; What will ye then that I shall do unto him whom ye call King of the Jews — It seems strange that Pilate should so often repeat this title, King of the Jews; but perhaps he might do it partly to ridicule it, and bring contempt on the scheme of a Messiah; and partly to procure from the Jews, in their zeal against Jesus, the strongest and most public professions of their subjection to Cesar. And they cried out again, Crucify him — By this cry, they declared the greatest degree of rage that can be imagined; for it was as if they had said, Let him whom you call our king be treated like one of the vilest of your slaves, who has committed the most enormous crime. To have inflicted such a punishment as this on any free Jew, would probably have been sufficient to have thrown the whole city and nation into an uproar; but now they were deaf to every thing but the clamour of passion, and in their madness did not consider with how dangerous a precedent they might furnish the Roman governor. And indeed it turned dreadfully on themselves, when such vast numbers of them were crucified for their opposition to the Romans during the time of their last war. See Doddridge, and note on Matthew 27:25. Pilate said, Why, what evil hath he done? — What crime do you accuse him of? But instead of showing that he had done any evil, or specifying any one crime of which he had been guilty; they only cried out the more exceedingly, Crucify him — See note on Matthew 27:23. Pilate, therefore, willing to content the people — To whom, as appears from Josephus, he had given much cause of disgust before; being perhaps afraid of an insurrection if he should continue to withstand them, though at the head of an armed force sufficient to have quelled any mob, weakly suffered himself to be borne down by their violence; and released unto them him that for sedition and murder had been cast into prison, whom they desired; but delivered Jesus to their will, Luke 23:25, namely, delivered him to be crucified, when he had scourged him! “Whipping, or scourging, was a punishment frequently used by the Jews and Romans. The Jews commonly inflicted it by a whip of three cords, and limited the number of stripes to thirty-nine, that they might not exceed the number limited. Deuteronomy 25:3. But the usual way of scourging among the Romans was with such rods or wands as the lictors carried in a bundle before the magistrates; and they were exceeding cruel in this kind of punishment, tearing with their scourges even the veins and arteries, and laying the very bowels of the malefactors bare; and as our Saviour was scourged at Pilate’s order, it was done most probably by his officers, after the Roman manner, and was therefore no less severe than disgraceful.” See Calmet, and note on Matthew 27:26.

Verses 11-15. But the chief priests — Being very solicitous to carry the plan they had formed for his destruction into execution; moved the people — To desire the release of Barabbas, though he was a scandalous and outrageous criminal. Pilate said again — Being willing, Luke says, to release Jesus; What will ye then that I shall do unto him whom ye call King of the Jews — It seems strange that Pilate should so often repeat this title, King of the Jews; but perhaps he might do it partly to ridicule it, and bring contempt on the scheme of a Messiah; and partly to procure from the Jews, in their zeal against Jesus, the strongest and most public professions of their subjection to Cesar. And they cried out again, Crucify him — By this cry, they declared the greatest degree of rage that can be imagined; for it was as if they had said, Let him whom you call our king be treated like one of the vilest of your slaves, who has committed the most enormous crime. To have inflicted such a punishment as this on any free Jew, would probably have been sufficient to have thrown the whole city and nation into an uproar; but now they were deaf to every thing but the clamour of passion, and in their madness did not consider with how dangerous a precedent they might furnish the Roman governor. And indeed it turned dreadfully on themselves, when such vast numbers of them were crucified for their opposition to the Romans during the time of their last war. See Doddridge, and note on Matthew 27:25. Pilate said, Why, what evil hath he done? — What crime do you accuse him of? But instead of showing that he had done any evil, or specifying any one crime of which he had been guilty; they only cried out the more exceedingly, Crucify him — See note on Matthew 27:23. Pilate, therefore, willing to content the people — To whom, as appears from Josephus, he had given much cause of disgust before; being perhaps afraid of an insurrection if he should continue to withstand them, though at the head of an armed force sufficient to have quelled any mob, weakly suffered himself to be borne down by their violence; and released unto them him that for sedition and murder had been cast into prison, whom they desired; but delivered Jesus to their will, Luke 23:25, namely, delivered him to be crucified, when he had scourged him! “Whipping, or scourging, was a punishment frequently used by the Jews and Romans. The Jews commonly inflicted it by a whip of three cords, and limited the number of stripes to thirty-nine, that they might not exceed the number limited. Deuteronomy 25:3. But the usual way of scourging among the Romans was with such rods or wands as the lictors carried in a bundle before the magistrates; and they were exceeding cruel in this kind of punishment, tearing with their scourges even the veins and arteries, and laying the very bowels of the malefactors bare; and as our Saviour was scourged at Pilate’s order, it was done most probably by his officers, after the Roman manner, and was therefore no less severe than disgraceful.” See Calmet, and note on Matthew 27:26.

Verses 11-15. But the chief priests — Being very solicitous to carry the plan they had formed for his destruction into execution; moved the people — To desire the release of Barabbas, though he was a scandalous and outrageous criminal. Pilate said again — Being willing, Luke says, to release Jesus; What will ye then that I shall do unto him whom ye call King of the Jews — It seems strange that Pilate should so often repeat this title, King of the Jews; but perhaps he might do it partly to ridicule it, and bring contempt on the scheme of a Messiah; and partly to procure from the Jews, in their zeal against Jesus, the strongest and most public professions of their subjection to Cesar. And they cried out again, Crucify him — By this cry, they declared the greatest degree of rage that can be imagined; for it was as if they had said, Let him whom you call our king be treated like one of the vilest of your slaves, who has committed the most enormous crime. To have inflicted such a punishment as this on any free Jew, would probably have been sufficient to have thrown the whole city and nation into an uproar; but now they were deaf to every thing but the clamour of passion, and in their madness did not consider with how dangerous a precedent they might furnish the Roman governor. And indeed it turned dreadfully on themselves, when such vast numbers of them were crucified for their opposition to the Romans during the time of their last war. See Doddridge, and note on Matthew 27:25. Pilate said, Why, what evil hath he done? — What crime do you accuse him of? But instead of showing that he had done any evil, or specifying any one crime of which he had been guilty; they only cried out the more exceedingly, Crucify him — See note on Matthew 27:23. Pilate, therefore, willing to content the people — To whom, as appears from Josephus, he had given much cause of disgust before; being perhaps afraid of an insurrection if he should continue to withstand them, though at the head of an armed force sufficient to have quelled any mob, weakly suffered himself to be borne down by their violence; and released unto them him that for sedition and murder had been cast into prison, whom they desired; but delivered Jesus to their will, Luke 23:25, namely, delivered him to be crucified, when he had scourged him! “Whipping, or scourging, was a punishment frequently used by the Jews and Romans. The Jews commonly inflicted it by a whip of three cords, and limited the number of stripes to thirty-nine, that they might not exceed the number limited. Deuteronomy 25:3. But the usual way of scourging among the Romans was with such rods or wands as the lictors carried in a bundle before the magistrates; and they were exceeding cruel in this kind of punishment, tearing with their scourges even the veins and arteries, and laying the very bowels of the malefactors bare; and as our Saviour was scourged at Pilate’s order, it was done most probably by his officers, after the Roman manner, and was therefore no less severe than disgraceful.” See Calmet, and note on Matthew 27:26.

13. Crucify him — The cross, as we have remarked in Matthew, was in the form of a †, corresponding to the human form with the arms spread. It was early adopted by the Romans and other nations as a means of inflicting torture and death upon the human body. It was among the striking occurrences of this great transaction, that this mode of death extended him upon a representation of a human form, and presents him to our view with his outspread arms as if to embrace the human race.

Verses 11-15. But the chief priests — Being very solicitous to carry the plan they had formed for his destruction into execution; moved the people — To desire the release of Barabbas, though he was a scandalous and outrageous criminal. Pilate said again — Being willing, Luke says, to release Jesus; What will ye then that I shall do unto him whom ye call King of the Jews — It seems strange that Pilate should so often repeat this title, King of the Jews; but perhaps he might do it partly to ridicule it, and bring contempt on the scheme of a Messiah; and partly to procure from the Jews, in their zeal against Jesus, the strongest and most public professions of their subjection to Cesar. And they cried out again, Crucify him — By this cry, they declared the greatest degree of rage that can be imagined; for it was as if they had said, Let him whom you call our king be treated like one of the vilest of your slaves, who has committed the most enormous crime. To have inflicted such a punishment as this on any free Jew, would probably have been sufficient to have thrown the whole city and nation into an uproar; but now they were deaf to every thing but the clamour of passion, and in their madness did not consider with how dangerous a precedent they might furnish the Roman governor. And indeed it turned dreadfully on themselves, when such vast numbers of them were crucified for their opposition to the Romans during the time of their last war. See Doddridge, and note on Matthew 27:25. Pilate said, Why, what evil hath he done? — What crime do you accuse him of? But instead of showing that he had done any evil, or specifying any one crime of which he had been guilty; they only cried out the more exceedingly, Crucify him — See note on Matthew 27:23. Pilate, therefore, willing to content the people — To whom, as appears from Josephus, he had given much cause of disgust before; being perhaps afraid of an insurrection if he should continue to withstand them, though at the head of an armed force sufficient to have quelled any mob, weakly suffered himself to be borne down by their violence; and released unto them him that for sedition and murder had been cast into prison, whom they desired; but delivered Jesus to their will, Luke 23:25, namely, delivered him to be crucified, when he had scourged him! “Whipping, or scourging, was a punishment frequently used by the Jews and Romans. The Jews commonly inflicted it by a whip of three cords, and limited the number of stripes to thirty-nine, that they might not exceed the number limited. Deuteronomy 25:3. But the usual way of scourging among the Romans was with such rods or wands as the lictors carried in a bundle before the magistrates; and they were exceeding cruel in this kind of punishment, tearing with their scourges even the veins and arteries, and laying the very bowels of the malefactors bare; and as our Saviour was scourged at Pilate’s order, it was done most probably by his officers, after the Roman manner, and was therefore no less severe than disgraceful.” See Calmet, and note on Matthew 27:26.

Verses 11-15. But the chief priests — Being very solicitous to carry the plan they had formed for his destruction into execution; moved the people — To desire the release of Barabbas, though he was a scandalous and outrageous criminal. Pilate said again — Being willing, Luke says, to release Jesus; What will ye then that I shall do unto him whom ye call King of the Jews — It seems strange that Pilate should so often repeat this title, King of the Jews; but perhaps he might do it partly to ridicule it, and bring contempt on the scheme of a Messiah; and partly to procure from the Jews, in their zeal against Jesus, the strongest and most public professions of their subjection to Cesar. And they cried out again, Crucify him — By this cry, they declared the greatest degree of rage that can be imagined; for it was as if they had said, Let him whom you call our king be treated like one of the vilest of your slaves, who has committed the most enormous crime. To have inflicted such a punishment as this on any free Jew, would probably have been sufficient to have thrown the whole city and nation into an uproar; but now they were deaf to every thing but the clamour of passion, and in their madness did not consider with how dangerous a precedent they might furnish the Roman governor. And indeed it turned dreadfully on themselves, when such vast numbers of them were crucified for their opposition to the Romans during the time of their last war. See Doddridge, and note on Matthew 27:25. Pilate said, Why, what evil hath he done? — What crime do you accuse him of? But instead of showing that he had done any evil, or specifying any one crime of which he had been guilty; they only cried out the more exceedingly, Crucify him — See note on Matthew 27:23. Pilate, therefore, willing to content the people — To whom, as appears from Josephus, he had given much cause of disgust before; being perhaps afraid of an insurrection if he should continue to withstand them, though at the head of an armed force sufficient to have quelled any mob, weakly suffered himself to be borne down by their violence; and released unto them him that for sedition and murder had been cast into prison, whom they desired; but delivered Jesus to their will, Luke 23:25, namely, delivered him to be crucified, when he had scourged him! “Whipping, or scourging, was a punishment frequently used by the Jews and Romans. The Jews commonly inflicted it by a whip of three cords, and limited the number of stripes to thirty-nine, that they might not exceed the number limited. Deuteronomy 25:3. But the usual way of scourging among the Romans was with such rods or wands as the lictors carried in a bundle before the magistrates; and they were exceeding cruel in this kind of punishment, tearing with their scourges even the veins and arteries, and laying the very bowels of the malefactors bare; and as our Saviour was scourged at Pilate’s order, it was done most probably by his officers, after the Roman manner, and was therefore no less severe than disgraceful.” See Calmet, and note on Matthew 27:26.

Ver. 15. Pilate — delivered Jesus when he had scourged him, to be crucified. Scourging by the Roman lictors was often very severe, tearing away both the skin and the flesh. St. John adds, that Pilate brought the Saviour thus scourged, and crowned with thorns, and arrayed in the purple robe of derision, before the people, in hopes, it would seem, of mitigating their clamours for his blood; having said, “I will chastise him, and let him go.” But the rulers being now become reprobate, demons cannot be moved to pity.

V. 16. 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.

Verses 16-19. And the soldiers led him away — The soldiers, knowing that it was a Roman custom to scourge prisoners just before they were put to death, interpreted Pilate’s order on this head as a declaration that he was immediately to be crucified; therefore they led him to the hall, called the Pretorium — As being the place where the pretor, a Roman magistrate, used to keep his court, and give judgment; but in common language, the term was applied to the palace in general. And they call together the whole band, &c. — Or cohort, to insult and torment him, not being concerned to keep any measures with a person whom they looked upon as entirely abandoned to their will. And they clothed him with purple — As royal robes were usually purple and scarlet, Mark and John term this a purple robe, Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet. They clothed Jesus in this gaudy dress that he might have something of a mock resemblance to a prince. And platted a crown of thorns, &c. — Still further to ridicule his pretensions to royalty, which they considered as an affront to their nation and emperor; and began to salute him — In a ludicrous manner, as if he had been a new-created prince, and this his coronation-day. And they smote him on the head — And so, as it were, nailed down the thorns on his forehead and temples, occasioning thereby as it may be reasonably supposed, exquisite pain, as well as a great effusion of blood. And did spit upon him — Even in his very face; and bowing their knees, worshipped him — Did him reverence in a scoffing and insulting manner: all which indignities and cruelties this holy sufferer bore with the utmost meekness and composure, neither reviling nor threatening them; but silently committing himself to the righteous invisible Judge, 1 Peter 2:23. See note on Matthew 27:27-31, where these particular circumstances of his humiliation are enlarged upon.

16. Pretorium — The word Pretorium is derived from the Latin word Pretor, signifying leader, a word applied to very different officers — civil, judicial, and military — in different periods of Roman history. The Pretorium signified the place of the Pretor, and in military service it was the general’s tent. But in this present passage it seems to refer to the court, or part of the tower of Antonia, where the Procurator’s guard were stationed.

Verse 16. Prætorium. — The residence of the Roman governor, formerly the palace of Herod. It was at the prætorium that justice was administered.

V. 17. 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 17. And platted a crown of thorns] In the note on Matthew 27:29, I have ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, a man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here. “The word akanqwn may as well be the plural genitive case of the word akanqov as of akanqh: if of the latter, it is rightly translated, of thorns; but the former would signify what we call bear’s-foot, and the French, branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver.

6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is lævis, smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown, which Pilate’s soldiers put on the head of Jesus, to incline one to think that it was of thorns, and intended, as is usually supposed, to put him to pain. The reed put into his hand, and the scarlet robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to plat this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Saviour, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus’s death at the distance of above 160 years. He indeed seems to have understood akanqwn in the sense of thorns, and says, Deuteronomy Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, Quale, oro te, Jesus Christus sertum pro utroque sexu subiit? Exodus spinis, opinor, et tribulis. The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The reader may see a satisfactory account of acanthus, bear’s-foot, in Quincy’s English Dispensatory, part ii. sect. 3, edit. 8, 1742.” This is the whole of the learned and judicious prelate’s note; on which I have only to observed that the species of acanthus described by Virgil and the two Plinys, as mollis and lævis, soft and smooth, is, no doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopæists; but there are other species of the same plant that are prickly, and particularly those called the acanthus spinosus, and the ilicifolius, the latter of which is common in both the Indies: this has leaves something like our common holly, the jagged edges of which are armed with prickles; but I do not conceive that this kind was used, nor indeed any other plant of a thorny nature, as the Roman soldiers who platted the crown could have no interest in adding to our Lord’s sufferings; though they smote him with the rod, yet their chief object was to render him ridiculous, for pretending, as they imagined, to regal authority. The common wild acanthas or bear’s-foot, which I have often met in the dry turf bogs in Ireland, though it have the appearance of being prickly, yet is not, in fact, so. Several shoots grow from one root, about four or five inches long, and about as thick as a little finger. A parcel of such branches, platted by their roots in a string, night be made to look even ornamental, tied about the temples and round the head. It would finely imitate a crown or diadem. But I know not if this plant be a native of Judea.

Verses 16-19. And the soldiers led him away — The soldiers, knowing that it was a Roman custom to scourge prisoners just before they were put to death, interpreted Pilate’s order on this head as a declaration that he was immediately to be crucified; therefore they led him to the hall, called the Pretorium — As being the place where the pretor, a Roman magistrate, used to keep his court, and give judgment; but in common language, the term was applied to the palace in general. And they call together the whole band, &c. — Or cohort, to insult and torment him, not being concerned to keep any measures with a person whom they looked upon as entirely abandoned to their will. And they clothed him with purple — As royal robes were usually purple and scarlet, Mark and John term this a purple robe, Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet. They clothed Jesus in this gaudy dress that he might have something of a mock resemblance to a prince. And platted a crown of thorns, &c. — Still further to ridicule his pretensions to royalty, which they considered as an affront to their nation and emperor; and began to salute him — In a ludicrous manner, as if he had been a new-created prince, and this his coronation-day. And they smote him on the head — And so, as it were, nailed down the thorns on his forehead and temples, occasioning thereby as it may be reasonably supposed, exquisite pain, as well as a great effusion of blood. And did spit upon him — Even in his very face; and bowing their knees, worshipped him — Did him reverence in a scoffing and insulting manner: all which indignities and cruelties this holy sufferer bore with the utmost meekness and composure, neither reviling nor threatening them; but silently committing himself to the righteous invisible Judge, 1 Peter 2:23. See note on Matthew 27:27-31, where these particular circumstances of his humiliation are enlarged upon.

Verses 16-19. And the soldiers led him away — The soldiers, knowing that it was a Roman custom to scourge prisoners just before they were put to death, interpreted Pilate’s order on this head as a declaration that he was immediately to be crucified; therefore they led him to the hall, called the Pretorium — As being the place where the pretor, a Roman magistrate, used to keep his court, and give judgment; but in common language, the term was applied to the palace in general. And they call together the whole band, &c. — Or cohort, to insult and torment him, not being concerned to keep any measures with a person whom they looked upon as entirely abandoned to their will. And they clothed him with purple — As royal robes were usually purple and scarlet, Mark and John term this a purple robe, Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet. They clothed Jesus in this gaudy dress that he might have something of a mock resemblance to a prince. And platted a crown of thorns, &c. — Still further to ridicule his pretensions to royalty, which they considered as an affront to their nation and emperor; and began to salute him — In a ludicrous manner, as if he had been a new-created prince, and this his coronation-day. And they smote him on the head — And so, as it were, nailed down the thorns on his forehead and temples, occasioning thereby as it may be reasonably supposed, exquisite pain, as well as a great effusion of blood. And did spit upon him — Even in his very face; and bowing their knees, worshipped him — Did him reverence in a scoffing and insulting manner: all which indignities and cruelties this holy sufferer bore with the utmost meekness and composure, neither reviling nor threatening them; but silently committing himself to the righteous invisible Judge, 1 Peter 2:23. See note on Matthew 27:27-31, where these particular circumstances of his humiliation are enlarged upon.

Verses 16-19. And the soldiers led him away — The soldiers, knowing that it was a Roman custom to scourge prisoners just before they were put to death, interpreted Pilate’s order on this head as a declaration that he was immediately to be crucified; therefore they led him to the hall, called the Pretorium — As being the place where the pretor, a Roman magistrate, used to keep his court, and give judgment; but in common language, the term was applied to the palace in general. And they call together the whole band, &c. — Or cohort, to insult and torment him, not being concerned to keep any measures with a person whom they looked upon as entirely abandoned to their will. And they clothed him with purple — As royal robes were usually purple and scarlet, Mark and John term this a purple robe, Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet. They clothed Jesus in this gaudy dress that he might have something of a mock resemblance to a prince. And platted a crown of thorns, &c. — Still further to ridicule his pretensions to royalty, which they considered as an affront to their nation and emperor; and began to salute him — In a ludicrous manner, as if he had been a new-created prince, and this his coronation-day. And they smote him on the head — And so, as it were, nailed down the thorns on his forehead and temples, occasioning thereby as it may be reasonably supposed, exquisite pain, as well as a great effusion of blood. And did spit upon him — Even in his very face; and bowing their knees, worshipped him — Did him reverence in a scoffing and insulting manner: all which indignities and cruelties this holy sufferer bore with the utmost meekness and composure, neither reviling nor threatening them; but silently committing himself to the righteous invisible Judge, 1 Peter 2:23. See note on Matthew 27:27-31, where these particular circumstances of his humiliation are enlarged upon.

V. 20. Matthew 27:31; John 19:16.

Verses 20, 21. And when they had mocked him, &c. — These verses are explained in the note on Matthew 27:31, 32.

V. 21. The father of Alexander and Rufus-These were afterward two eminent Christians, and must have been well known when St. Mark wrote.

Verse 21. A Cyrenian] One of Cyrene, a celebrated city in the Pentapolis of Libya.

The father of Alexander and Rufus] It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely that this is the same Alexander who is mentioned, Acts 19:33, and that the other is the Rufus spoken of by St. Paul, Romans 16:13.

Verses 20, 21. And when they had mocked him, &c. — These verses are explained in the note on Matthew 27:31, 32.

Ver. 21. They compelled Simon — the father of Alexander and Rufus, to bear his cross. These were afterwards two very excellent men in the church of Rome. St. Paul salutes “Rufus, chosen in the Lord, and his mother and mine;” so he claims her, because she had nourished him in the work of the Lord. Romans 16:13. Acts 19:33. The conjecture is, that Simon, under the storms of persecution in Judea, had fled to Rome, where his sons, as was usual, had assumed Roman surnames.

21. Simon a Cyrenian — Cyrene was a distinguished city in northern Africa, in which, though consisting mostly of Greeks, a Jewish colony was located. Having much intercourse with Jerusalem, they maintained a regular synagogue at that city. Simon appears at this time to have been a resident, at any rate temporarily, either of Jerusalem or its adjacent country, inasmuch as it is from the country he is coming when he is so sadly met by the procession of our Lord’s executioners. Very probably he was known to be a favourer of Jesus, and for that reason was pressed into this cruel service. This probability is corroborated by the facts which we learn from the Acts of the Apostles, that a number of the early converts to Christianity were members of the Cyrenian synagogue. (Compare Acts 2:10; 6:9; 11:19, 20.) Mark says that he was father of Alexander and Rufus, names which appear to be favourably familiar to his Christian readers. Impressive to their hearts must have been the thought that their own father had borne the Saviour’s cross. If the tradition be true, that Mark wrote his Gospel at Rome, it is highly probable that the Rufus mentioned in Romans 16:13 was one of the sons here named. Bear his cross — Probably the Saviour had fainted under the burden of the cross, and Simon was made to bear it entirely in his room or to share a part of its weight. Indeed, when we consider how large and heavy the beam of a cross must be to support at a height the body of a man, it seems impossible that the entire cross could have here been borne. Some have thought, with apparent truth, that it was but the cross-beam that was carried through the streets, as the indication and the token of shame.

V. 22. Matthew 27:33; Luke 23:33; John 19:17.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

V. 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.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

Verse 24. And when they had crucified him. — In the very next verse St. Mark repeats, and they crucified him; which repetition is improbable and perplexing. Kai staurwsantev auton may be taken to signify the commencement of the action: “Proceeding to crucify him, they divided his garments.”

V. 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 25. The third hour] It has been before observed, that the Jews divided their night into four watches, of three hours each. They also divided the day into four general parts. The first began at sunrise. The second three hours after. The third at mid-day. The fourth three hours after, and continued till sunset. Christ having been nailed to the cross a little after mid-day, John 19:14-16, 17, and having expired about three o’clock, Mark 15:33, the whole business of the crucifixion was finished within the space of this third division of the day, which Mark calls here the third hour. Commentators and critics have found it very difficult to reconcile this third hour of Mark, with the sixth hour of John, John 19:14. It is supposed that the true reading, in John 19:14, should be trith, the third, instead of ekth the sixth; a mistake which might have readily taken place in ancient times, when the character G gamma, which was put for trith, three, might have been mistaken for v episema, or sigma tau, which signifies six. And trith, the third, instead of ekth, the sixth, is the reading of some very eminent MSS. in the place in question, John 19:14. See Bengel, Newcome, Macknight, Lightfoot, Rosenmuller, &c., on this perplexing point.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

Ver. 25. It was the third hour, when the whole sanhedrim appeared before Pilate. But three hours having been spent in accusations, and in sending the Saviour to Herod, it was the sixth hour when Pilate brought him forth to the people, wearing the crown of thorns, and when he delivered him to be crucified. John 19:12, 13.

Verse 25. And it was the third hour. — Nine in the morning. St. John says six; but it has been argued on the authority of some MSS., that the true reading there is three. But without having recourse to this, even St. John is indefinite in his mode of expression, wra wsei ekth, almost, or about the sixth hour, which would indicate a period between the third and sixth hours, but approaching the last, or noon. Now as the Jews divided the day into four portions, which were their hours of sacrifice and prayer, — the third, from sunrise, or our nine; the sixth, or our noon; and the ninth, or our three in the afternoon; which hours on feast days were distinguished by the sound of a trumpet; and whatever happened between these stated hours of prayer, was referred sometimes to the preceding, and sometimes to the concluding hour, it would be equally correct, though not equally definite, to say such an event happened in the third hour, or about, that is, near, the sixth; the portion of time introduced by the third hour not terminating till the sixth came in. Thus the discrepancy is removed; but St. John, by fixing the time of the crucifixion to that portion between the third and the sixth hours, which approached the sixth hour, has expressed himself with more exactness, though apparently more indefinitely.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

Verse 27. Two thieves] A copy of the Itala tells their names: One on the right hand-named Zoathon; and one on the left hand-named Chammatha.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

V. 28. Isaiah 53:12.

Verse 28. The scripture was fulfilled] All this verse is wanting in many MSS., some versions, and several of the fathers.

Verses 22-28. They bring him, unto the place Golgotha — See these verses elucidated in the notes on Matthew 27:33-44. When they had crucified him, they parted his garments — Mark seems to intimate, that they first nailed him to the cross, then parted his garments, and afterward reared up the cross. The English word to crucify, denotes properly, to put to death by nailing to the cross; but the Greek word staurow, here used, means no more than to fasten to the cross with nails. In strict propriety, we should not say, a man cried out after he was crucified, but after he was nailed to the cross. And it was the third hour — Or nine o’clock in the morning, when they thus brought him to mount Calvary. John says, it was about the sixth hour, even when he was condemned to be crucified. “But then, it must be observed, that the Greek manuscripts produced by Camerarius, Beza, and R. Stephanus, read in John, wsei trith, about the third hour; that Nonnus seems to have read so, his paraphrase running after this manner, the third hour was not yet past; that Theophylact contends it ought to be so read, and that because the three other evangelists unanimously say that the darkness began at the sixth hour, which yet began not, till after our Lord had hung upon the cross some considerable time; till after the soldiers had divided his garments, the Jews had mocked him, and bid him come down from the cross, and the discourse had passed between the two thieves among themselves, and between the repenting thief and our Lord. And lastly, the author of the Constantinopolitan Chronicle saith expressly, that the exacter copies, and the manuscript of St. John, kept till his time at Ephesus, read wra wsei trith, about the third hour. See Jerome on Psalm 77. And the change from g, the third, to z, the sixth, is so easy, that this may very reasonably be owned in the later copies of John’s gospel; especially if we consider how punctual Mark is in the enumeration of the hours, saying, it was the third hour, and they crucified him, or began to lead him away to be crucified; and, verse 33, when the sixth hour was come, from that time there was darkness over the whole land till the ninth hour; and, verse 34, at the ninth hour Jesus expired.” — Whitby. And the scripture was fulfilled — Namely, Isaiah 53:12, And he was numbered with the transgressors — The prophet thus speaking with amazing plainness of the sufferings of the Messiah.

V. 29. Matthew 27:39.

Ver. 29. They that passed by railed on him, wagging their heads. These were the rabble that had accompanied the priests and scribes, because they had heard misguided witnesses say, that he would destroy the temple and build another in three days. Where can we find a parallel, except in the outrages offered to the ancient prophets, and to the modern martyrs. Where can we go for comfort, but to the prophecies where all those cruelties are foretold and described. Psalm 22. 69. Isaiah 52:13, 14. 53. Here is love, burning love, which all the waters of death could not quench.

Ver. 31. Likewise the chief priests mocking, said among themselves, He saved others; himself he cannot save. Here was malice, ingenious malice, most of all intolerable and insupportable.

Verse 32. And believe] In him is added by DFGHPBHV, and upwards of sixty others; as also the Armenian, Slavonic, and four Itala.

V. 33. Matthew 27:45; Luke 23:44.

Verses 33-38. When the sixth hour was come — For an explanation of this paragraph, see notes on Matthew 27:45-53. My God, my God, why hast thou forsaken me? — In these words, Jesus claims God as his God; and yet laments his Father’s withdrawing the tokens of his love, while he bare our sins.

Ver. 33. There was darkness over the whole land until the ninth hour. See on Matthew 27:45. Luke 23:44.

V. 34. 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 34. My God, my God, &c.] See Clarke on “Matthew 27:46”.

Verses 33-38. When the sixth hour was come — For an explanation of this paragraph, see notes on Matthew 27:45-53. My God, my God, why hast thou forsaken me? — In these words, Jesus claims God as his God; and yet laments his Father’s withdrawing the tokens of his love, while he bare our sins.

Verses 33-38. When the sixth hour was come — For an explanation of this paragraph, see notes on Matthew 27:45-53. My God, my God, why hast thou forsaken me? — In these words, Jesus claims God as his God; and yet laments his Father’s withdrawing the tokens of his love, while he bare our sins.

Verses 33-38. When the sixth hour was come — For an explanation of this paragraph, see notes on Matthew 27:45-53. My God, my God, why hast thou forsaken me? — In these words, Jesus claims God as his God; and yet laments his Father’s withdrawing the tokens of his love, while he bare our sins.

V. 37. Matthew 27:50; Luke 23:46; John 19:30.

Verse 37. Gave up the ghost.] This was about three o’clock, or what was termed by the Jews the ninth hour; about the time that the paschal lamb was usually sacrificed. The darkness mentioned here must have endured about two hours and a half. Concerning this eclipse, see Clarke on “Matthew 27:45”.

Verses 33-38. When the sixth hour was come — For an explanation of this paragraph, see notes on Matthew 27:45-53. My God, my God, why hast thou forsaken me? — In these words, Jesus claims God as his God; and yet laments his Father’s withdrawing the tokens of his love, while he bare our sins.

Verses 33-38. When the sixth hour was come — For an explanation of this paragraph, see notes on Matthew 27:45-53. My God, my God, why hast thou forsaken me? — In these words, Jesus claims God as his God; and yet laments his Father’s withdrawing the tokens of his love, while he bare our sins.

Verses 39-41. When the centurion saw that he so cried out, and gave up the ghost — Cried out with such strength of voice, and such firm confidence in God, even at the moment when he expired, he said, Truly this man was the Son of God — See this translation defended and explained, in the note on Matthew 27:54. Who followed him and ministered unto him — Waited upon him, and provided him with necessaries.

Verse 40. Joses] Some MSS. and versions read Joset, others Joseph. See Clarke on “Matthew 27:56”.

Verses 39-41. When the centurion saw that he so cried out, and gave up the ghost — Cried out with such strength of voice, and such firm confidence in God, even at the moment when he expired, he said, Truly this man was the Son of God — See this translation defended and explained, in the note on Matthew 27:54. Who followed him and ministered unto him — Waited upon him, and provided him with necessaries.

V. 41. Who served him-Provided him with necessaries.

Verses 39-41. When the centurion saw that he so cried out, and gave up the ghost — Cried out with such strength of voice, and such firm confidence in God, even at the moment when he expired, he said, Truly this man was the Son of God — See this translation defended and explained, in the note on Matthew 27:54. Who followed him and ministered unto him — Waited upon him, and provided him with necessaries.

V. 42. 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 42. The day before the Sabbath] What we would call Friday evening. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fearing that the body of our Lord might be taken down, and thrown into the common grave with the two robbers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. See Clarke on “Matthew 27:56; “Matthew 27:60”.

Verses 42-44. And now, &c. — Kai hdh oyiav genomenhv, And the evening being now come. The word oyiav, answering to evening, is used with some latitude in Scripture. The Jews spoke of two evenings, (see notes on Matthew 14:15, 23.) It is probably the former of these that is meant here and Matthew 27:57; for at six the preparation ended, and the sabbath began, when they were no longer at liberty to be employed in the manner mentioned in the subsequent verses. Therefore, that the bodies might not be hanging on the sabbath day, (or after six that evening,) they were in haste to have them taken down. Joseph, an honourable counsellor — A man of character and reputation, and a member of the sanhedrim; who himself waited for the kingdom of God — Who expected to see it set up on earth under the Messiah, and to partake of the blessings of it. Observe, reader, those who wait for the kingdom of God, and hope to obtain an interest in the privileges of it, must show it by their forwardness to own Christ’s cause even then, when it seems to be run down and crushed: came and went in boldly unto Pilate — Though he knew such an action must necessarily draw upon him the enmity and contempt of his brethren; and craved the body of Jesus — That he might preserve it from further insults, and bestow on it an honourable interment. Probably, as Dr. Doddridge observes, the prodigies attending Christ’s death, had been the means of awakening this rich and noble senator to greater courage than he had possessed before, and of inducing him thus to stand forth and publicly own his friendship to Jesus in the midst of his greatest infamy; which certainly was a courageous act at such a time, and in such a situation of affairs. And Pilate marvelled if he were already dead — For though he had given orders to break the legs of the crucified persons, John 19:31, 32, he knew that they might live some hours in that condition: and calling the centurion, he asked whether he had been any while dead — Whether it was so long since they perceived any sign of life in him, that they might conclude he was actually dead, past recall. It was through the special providence of God, that Pilate was so strict in examining into this matter, that there might be no pretence for saying that he was taken down from the cross and placed in the tomb while he was yet alive; and so for disproving his resurrection. And the reality of his death was so fully determined, that an objection of that kind was never started. Thus the truth of Christ sometimes obtains confirmation even from its enemies.

Verse 42. That is, the day before the Sabbath. — St. Mark writing for the use of Gentiles, explains paraskeuh, the preparation, by prosabbaton, the day before the Sabbath, when they prepared, what was necessary for use, that they might keep the Sabbath holy.

V. 43. 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 43. Went in boldly unto Pilate] He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. It needed no small measure of courage to declare now for Jesus, who had been a few hours ago condemned as a blasphemer by the Jews, and as a seditious person by the Romans; and this was the more remarkable in Joseph, because hitherto, for fear of the Jews, he had been only a secret disciple of our Lord. See John 19:38.

The apostle says, We have BOLDNESS to enter into the holiest through his blood. Strange as it may appear, the death of Jesus is the grand cause of confidence and courage to a believing soul.

Verses 42-44. And now, &c. — Kai hdh oyiav genomenhv, And the evening being now come. The word oyiav, answering to evening, is used with some latitude in Scripture. The Jews spoke of two evenings, (see notes on Matthew 14:15, 23.) It is probably the former of these that is meant here and Matthew 27:57; for at six the preparation ended, and the sabbath began, when they were no longer at liberty to be employed in the manner mentioned in the subsequent verses. Therefore, that the bodies might not be hanging on the sabbath day, (or after six that evening,) they were in haste to have them taken down. Joseph, an honourable counsellor — A man of character and reputation, and a member of the sanhedrim; who himself waited for the kingdom of God — Who expected to see it set up on earth under the Messiah, and to partake of the blessings of it. Observe, reader, those who wait for the kingdom of God, and hope to obtain an interest in the privileges of it, must show it by their forwardness to own Christ’s cause even then, when it seems to be run down and crushed: came and went in boldly unto Pilate — Though he knew such an action must necessarily draw upon him the enmity and contempt of his brethren; and craved the body of Jesus — That he might preserve it from further insults, and bestow on it an honourable interment. Probably, as Dr. Doddridge observes, the prodigies attending Christ’s death, had been the means of awakening this rich and noble senator to greater courage than he had possessed before, and of inducing him thus to stand forth and publicly own his friendship to Jesus in the midst of his greatest infamy; which certainly was a courageous act at such a time, and in such a situation of affairs. And Pilate marvelled if he were already dead — For though he had given orders to break the legs of the crucified persons, John 19:31, 32, he knew that they might live some hours in that condition: and calling the centurion, he asked whether he had been any while dead — Whether it was so long since they perceived any sign of life in him, that they might conclude he was actually dead, past recall. It was through the special providence of God, that Pilate was so strict in examining into this matter, that there might be no pretence for saying that he was taken down from the cross and placed in the tomb while he was yet alive; and so for disproving his resurrection. And the reality of his death was so fully determined, that an objection of that kind was never started. Thus the truth of Christ sometimes obtains confirmation even from its enemies.

43. Joseph of Arimathea… craved the body of Jesus — The cruelty of Roman law allowed the malefactor to hang until putrefaction had dissolved his body, or the beasts and birds had torn it in pieces. But the humaner law of Moses directed that the malefactor hanged on a tree should be taken down before nightfall. Roman policy usually yielded to such peculiarities in their conquered provinces. Accordingly the crucified bodies are taken down, and the process of death is hastened, or at least the impossibility of escape ensured, in the case of the thieves, by breaking their legs. But the special divine provision in order to secure the fulfilment of the prophetic type of the paschal victim, of which not a bone was to be broken, the earlier death of Jesus, prevented the execution of the same violence upon his body. When thus taken down and found fully deceased, the moment arrived when it should be rescued from desecration by the interposition of Joseph. Otherwise he would have been consigned forthwith to the shameful burial of ordinary malefactors.

Verse 43. An honourable counsellor. — He was a member of the sanhedrim, and a resident in Jerusalem, as appears from his having a tomb there. He is called HONOURABLE, euschmwn, not in respect of his station merely, but his character and influence. He waited for the kingdom of God, or, literally, who “himself also was waiting for the kingdom of God;” so that he was a believer in the claims of our Lord, but waited for a fuller manifestation of his character, purposes, and kingdom. This too, in him, if not quite unmixed with Jewish prejudices, must have been in no low degree a spiritual expectation, since his hopes were not extinguished by the very crucifixion of him whom he believed to be the Messiah.

Went in boldly. — That is, having taken courage, tolmhsav, went to Pilate and begged the body of Jesus. It surely required courage to profess reverential regard to one whom the sanhedrim had condemned as a blasphemer, and Pilate as a traitor and a rebel. Yet he went, trusting in God, and probably the somewhat uneasy conscience of Pilate disposed him the more readily to permit respect being shown to the remains of one whom, though knowing him to be innocent, he had delivered to death.

Verses 42-44. And now, &c. — Kai hdh oyiav genomenhv, And the evening being now come. The word oyiav, answering to evening, is used with some latitude in Scripture. The Jews spoke of two evenings, (see notes on Matthew 14:15, 23.) It is probably the former of these that is meant here and Matthew 27:57; for at six the preparation ended, and the sabbath began, when they were no longer at liberty to be employed in the manner mentioned in the subsequent verses. Therefore, that the bodies might not be hanging on the sabbath day, (or after six that evening,) they were in haste to have them taken down. Joseph, an honourable counsellor — A man of character and reputation, and a member of the sanhedrim; who himself waited for the kingdom of God — Who expected to see it set up on earth under the Messiah, and to partake of the blessings of it. Observe, reader, those who wait for the kingdom of God, and hope to obtain an interest in the privileges of it, must show it by their forwardness to own Christ’s cause even then, when it seems to be run down and crushed: came and went in boldly unto Pilate — Though he knew such an action must necessarily draw upon him the enmity and contempt of his brethren; and craved the body of Jesus — That he might preserve it from further insults, and bestow on it an honourable interment. Probably, as Dr. Doddridge observes, the prodigies attending Christ’s death, had been the means of awakening this rich and noble senator to greater courage than he had possessed before, and of inducing him thus to stand forth and publicly own his friendship to Jesus in the midst of his greatest infamy; which certainly was a courageous act at such a time, and in such a situation of affairs. And Pilate marvelled if he were already dead — For though he had given orders to break the legs of the crucified persons, John 19:31, 32, he knew that they might live some hours in that condition: and calling the centurion, he asked whether he had been any while dead — Whether it was so long since they perceived any sign of life in him, that they might conclude he was actually dead, past recall. It was through the special providence of God, that Pilate was so strict in examining into this matter, that there might be no pretence for saying that he was taken down from the cross and placed in the tomb while he was yet alive; and so for disproving his resurrection. And the reality of his death was so fully determined, that an objection of that kind was never started. Thus the truth of Christ sometimes obtains confirmation even from its enemies.

Verse 44. And Pilate marvelled. — He was amazed to hear that he was already dead, and therefore to be assured of it, sent for the centurion to attest it. The reality of the death of our Lord, on which so much depended, was therefore confirmed by many striking occurrences.

1. The omission of the Roman soldiers to break his legs.

2. The assertion of the fact by Joseph, a man of rank and a counsellor, before Pilate.

3. The testimony of the centurion, who had the charge of the execution, upon the interrogation of the governor.

Verses 45-47. And he gave the body to Joseph — Pilate gave Joseph leave to take down the body, and do with it what he pleased, the priests either not knowing that he was disposed to make such a grant, or being so influenced that they did not oppose his making it. And he bought fine linen — Thus showing in what great estimation he held Jesus; and took him down — Mangled and macerated as his body was; and wrapped it in the linen — As a treasure of great worth; and laid it in a sepulchre — To perform this necessary service God raised up this man at a time when none of Christ’s disciples had courage or ability to undertake such a thing. See note on Matthew 27:60. And Mary Magdalene, &c; — beheld — Greek, eqewroun, carefully observed where he was laid, having followed those who took down and carried away the body. They were thus particular in observing where the corpse was placed, because of the design they had formed of coming and embalming the body as soon as the sabbath should be over, there not being time to do it before it commenced.

V. 46. He rolled a stone-By his servants. It was too large for him to roll himself.

Verses 45-47. And he gave the body to Joseph — Pilate gave Joseph leave to take down the body, and do with it what he pleased, the priests either not knowing that he was disposed to make such a grant, or being so influenced that they did not oppose his making it. And he bought fine linen — Thus showing in what great estimation he held Jesus; and took him down — Mangled and macerated as his body was; and wrapped it in the linen — As a treasure of great worth; and laid it in a sepulchre — To perform this necessary service God raised up this man at a time when none of Christ’s disciples had courage or ability to undertake such a thing. See note on Matthew 27:60. And Mary Magdalene, &c; — beheld — Greek, eqewroun, carefully observed where he was laid, having followed those who took down and carried away the body. They were thus particular in observing where the corpse was placed, because of the design they had formed of coming and embalming the body as soon as the sabbath should be over, there not being time to do it before it commenced.

Verse 47. Beheld where he was laid.] The courage and affection of these holy women cannot be too much admired. The strength of the Lord is perfected in weakness; for here a timid man, and a few weak women, acknowledge Jesus in death, when the strong and the mighty utterly forsook him.

HUMAN strength and human weakness are only names in religion. The mightiest MAN, in the hour of trial, can do nothing without the strength of God; and the weakest WOMAN can do all things, if Christ strengthen her. These truths are sufficiently exemplified in the case of Peter and all his brother disciples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both presumption and despair. Reader, let not these examples be produced before thee in vain.

ST. MARK

Verses 45-47. And he gave the body to Joseph — Pilate gave Joseph leave to take down the body, and do with it what he pleased, the priests either not knowing that he was disposed to make such a grant, or being so influenced that they did not oppose his making it. And he bought fine linen — Thus showing in what great estimation he held Jesus; and took him down — Mangled and macerated as his body was; and wrapped it in the linen — As a treasure of great worth; and laid it in a sepulchre — To perform this necessary service God raised up this man at a time when none of Christ’s disciples had courage or ability to undertake such a thing. See note on Matthew 27:60. And Mary Magdalene, &c; — beheld — Greek, eqewroun, carefully observed where he was laid, having followed those who took down and carried away the body. They were thus particular in observing where the corpse was placed, because of the design they had formed of coming and embalming the body as soon as the sabbath should be over, there not being time to do it before it commenced.