They led Jesus away to the high priest. So he appears before that ecclesiastical tribunal, whose duty it was to see that his own laws were obeyed. He who is the true Judge is arraigned before one who will prove himself to be the real culprit. But an accusation must be brought, even though the court is an unjust one. To this end "the chief priests and the whole council sought witness against Jesus." Their efforts were vain, for though "many bare false witness against him," yet "their witness agreed not together." Then, with directness, the high priest questioned him, asking the all-important question, "Art thou the Christ, the Son of the Blessed?" Jesus, who knew how to maintain a dignified silence when suborned men bare false witness, and who knew equally how to reply with withering and confusing words when foolish men presented quibbling questions, boldly and promptly replied to the demands with an authoritative "I am." And then, in lowly humility, he bore further witness to the truth, saying, "Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." With rage and indignation the high priest tears his clothes, and declares his words to be "blasphemy," which could only be true on the supposition that he was bearing false witness. He appeals for judgment, and the universal testimony is, "He is worthy of death." The ecclesiastical court has condemned him. "Straightway in the morning," after due consultation on the part of "the whole council," they "bound Jesus, and carried him away, and delivered him up to Pilate." He is now arraigned before the civil tribunal. Pilate's direct inquiry, "Art thou the King of the Jews?" The reply, "Thou sayest," is an affirmative. Pilate has no idea of a spiritual kingship. In each court Jesus is tried, and found guilty. Pilate could have no fear that the calm Prisoner before him, who confessed his kingdom to be "not of this world," would be able to establish his claim, and having his interest in him excited by various circumstances, is disposed to release him. But the instant assertion, "If thou let this man go, thou art not Caesar's friend," and his desire "to content the multitude," and lest there should be an uproar, "delivered Jesus, when he had scourged him, to be crucified." Underneath all this show of human judgment we must see other forces at work. In "the determinate counsel and foreknowledge of God" we must find the roots of this delivering up. The Lamb was slain from the foundation of the world. Nor must we lose sight of that voluntary consecration of himself to the will of the Father which guided Jesus when he laid down his life that he might take it again. Other aspects of this remarkable incident come into our view, when we hear Jesus refusing to make the appeal which could bring to his help "more than twelve legions of angels," and that because he would that "the Scriptures of the prophets might be fulfilled." It is needful to group together the various details given by the several writers, each throwing into prominence one or other important feature of the scene, and it is equally needful to read the records in the light of various portions of the epistolary writings of Paul and others, especially that to the Hebrews. There we see the end it was designed should be answered by his appearing "as a lamb before her shearers - dumb." But the judgment of Jesus is really the judgment of his accusers; of them at whose bar he is arraigned, and by whom his sentence is pronounced. We see in it the most humiliating condemnation of itself by its unwarranted condemnation passed by the Jewish nation upon its innocent Victim. Even Pilate declared he found no fault in him; nor would he have delivered him up had he not been hounded on by zealots, whose sensibilities he feared in his weakness to excite, and whose tool he lent himself to be. This repudiation of the truth, this despisal of holiness - holiness as exhibited in the life of One who has become the world's type of righteousness - and this revolt from the will of the Father as declared in the writings of the acknowledged prophets, condemns them as children of error, of unholiness, and of wicked disobedience. - G.

Never did reason obtain a more complete victory over prejudice. Death is the touchstone of the soul. Even in the most favourable circumstances it tries a man severely. But in this instance there were many aggravating circumstances to weigh clown and overwhelm the soul.

1. The treason of Judas. Jesus had been delivered up to His enemies by one who had been admitted to His friendship and close intercourse with Him.

2. Christ's utter abandonment by His disciples. Not a voice had been uttered in Ills defence, or to comfort Him; not one was found to come forward courageously and acknowledge Him.

3. The injustice of His sentence. Even His judge was convinced of His innocence; yet He was condemned to the most cruel death ever devised.

4. The ignominy accompanying His punishment. The death of Jesus, "expiring in the midst of tortures, abused, insulted, cursed by a whole nation, is the most horrible that could be feared."

5. His knowledge of all that was to come upon Him. His passion and death commenced in Gethsemane. There He resigned Himself unreservedly to all the anguish He afterwards underwent. Nor did He for one moment draw back from the awful sufferings that followed. Was not the centurion justified in the conclusion forced upon him by such a spectacle as this — that He who could thus die must be of a truth not Man only, but the very Son of God?

(L. H. Horne, B. D.)

What was Jesus Christ to this heavy-bearded, battle-scarred soldier? He had heard of Him, doubtless, for the hot talk and the excited crowds in the streets of Jerusalem could not have escaped the notice of one of the officers appointed to preserve order in the city. But in his opinion Christ was nothing but a Jewish fanatic, in regard to whom he was profoundly indifferent. He had received the order to superintend the execution of this disturber of the peace without any emotion. After an impassive fashion he had directed the details of the execution, supposing that it would be only the repetition of a scene familiar to him. The fact was far otherwise. As has been said, he "halted as he passed the cross when Jesus uttered His loud death cry." He was within a few feet of Him, and must have involuntarily fixed his gaze on Him at such a sound. He saw the change pass over His features; the light of life leaving them, and the head suddenly sink. As it did so, the earthquake shook the ground, and made the three crosses tremble. But the tremor of the earth affected the Roman less than the piercing cry and sudden death. He had likely attended many crucifixions, but had never seen or heard of a man dying within a few hours on a cross. He had never heard a crucified man, strong to the last, utter a shriek that showed, as that of Jesus did, the full vigour of the vital organs to the last. He felt that there was something mysterious in it, and joining with it all he had seen and heard of the sufferer, he broke involuntarily into this confession." The triumphs of the kingdom of the cross were beginning. The Jewish thief had already asked and received Messiah's salvation, and now the Gentile centurion bowed in loyalty to the Divine Sufferer. The confession of the centurion wag a sort of first fruits of the crucifixion. Tradition has it that years afterwards, unable to shake off the influence, he became a preacher of the gospel; and certainly that cross testified, as nothing else could, to the divinity of Him who endured its pains.

(E. S. Atwood.)

The Roman centurion is not one you would have expected to be impressed. He was there but casually; had probably only been in Jerusalem a few days, Caesarea being his station. His deities were those whose chief characteristic was power. Meekness and lowliness were, by his people, considered failings, not virtues. He had probably everything about religion to learn; and yet be follows the dying thief in the path of faith and of salvation. He would not mean, perhaps, by his exclamation, all that St. Paul would have meant; but he meant that Christ was more than mere man; that God was in Him; that whatever claims He made we should reverently admit them. Such a converting power is there in the mere sight of Christ. We have but to fix our honest gaze on Him and we begin to believe upon Him and to become like Him.

(R. Glover.)

If in dying the Roman officer became convinced that Jesus was Divine, how much more should we be convinced of the Divinity of a risen and exalted Christ.

(D. C. Hughes, M. A.)

A well-known learned man of Saxony, after having all his life long attacked Jesus and His gospel with all the weapons of sophistry he could command, was in his old age partially deprived of his reason, chiefly through the fear of death, and frequently fell into religious paroxysms of a peculiar nature. He was almost daily observed conversing with himself, while pacing to and fro in his chamber, on one of the walls of which, between other pictures, hung one of the Saviour. Repeatedly he halted before the latter, and said, in a horrifying tone of voice, "After all, Thou wast only a Man." Then, after a short pause, he would continue, "What wast Thou more than a Man? Ought I to worship Thee? No, I will not worship Thee, for Thou art only Rabbi Jesus, Joseph's son, of Nazareth." Uttering these words, he would return with a deeply affected countenance, and exclaim, "What dost Thou say? That Thou camest from above! How terribly Thou eyest me! Oh, Thou art dreadful! But Thou art only a Man, after all!" Then he would again rush away, but soon return with faltering step, crying out, "What! Art Thou in reality the Son of God?" The same scenes were daily renewed, till the unhappy man, struck by paralysis, dropped down dead; and then really stood before his Judge, who, even in His picture, had so strikingly and overpoweringly judged him.

I. That the religion of the gospel is the only one which has ever yet appeared among mankind which is adequate to all the instinctive desires and expectations of the human mind.

II. There is a second view of it which arises from its relation to the welfare of society, or the prosperity of the world. III, That the religion of the gospel is the only one which has ever appeared among mankind which is commensurate to the future hopes or expectations of the human soul.

(A. Alison, LL. B.)

He had been condemned as a blasphemer by the ecclesiastical authorities, because He had said that He was the Son of God. It was proper, it was needful, that His claims should be vindicated. This was done, indeed, effectually by His resurrection from the dead: He was then declared to be the Son of God with power — with the most powerful weight of evidence. But it was not necessary to wait till the third day; it was fitting rather that something should be done to vindicate His claims while He yet suffered, so that His enemies should not completely triumph. The prodigies which attended the crucifixion of our Lord seemed necessary also, in order to bring His death into harmony with His life. As in the person so also in the history of Jesus, there was a strange combination of humiliation and dignity, of power and weakness. The centurion was convinced by the scenes which he witnessed of the innocence of Jesus. "When the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man." His enemies had said all manner of evil of Him. They had said that He was a sinner, a Sabbath breaker, a profane person, a leader of sedition, a Samaritan who had a devil and was mad. But to the centurion all nature became animated, vocal, and refuted these foul calumnies. The centurion was convinced by the scenes which he witnessed, not only of the innocence of our Lord, but also of His Messiahship; he not only exclaimed, "Certainly this was a righteous man," but he said again, "Truly this was the Son of God." Some have supposed that we should interpret this as the language of a heathen; and that it means simply this was "a son of a god;" He was a hero; there was something Divine in Him. But in reading the new Testament we are struck with the fact that many of the Roman soldiers, those especially of any rank, who were stationed in Judea, appear to have derived much religious knowledge from their intercourse with the Jews. It is necessary only to refer to the centurion at Capernaum. This centurion appears to have known that Jesus claimed to be the Son of God, the promised deliverer of mankind, but that the Jews denied the claims of Jesus, that they rejected Him, that they pronounced Him guilty of blasphemy, and worthy of death; and now the centurion felt that God had decided the controversy — that He had decided it against the Jews and in favour of Jesus. He and those with him felt that those prodigies were expressions of the Divine displeasure; they said therefore, "What have we done? We have been partakers with the Jews in this great sin; we have contributed to the murder of this righteous man; we have crucified the Son of God. And what will God do? He will surely be avenged on such a people; He will punish such a deed as this!" Here it is worthy of remark, that they were soldiers, Roman soldiers who were thus impressed by the prodigies which attended the death of our Lord; they were Gentile soldiers who were convinced by those signs and wonders of the innocence of Jesus, and of the justice of His claims; the Jews were not impressed, were not convinced by them; nothing could convince them; nothing could remove their prejudices and unbelief; especially of the chief priests and rulers. So it often is; we frequently find most where we expect least; we often find publicans and sinners, soldiers and Gentiles, more open to conviction, and more susceptible of impression, than religious professors and self-righteous Pharisees. Of all men these indeed are generally the most hardened and the most hopeless. We should remark further: the centurion and those that were with him watching Jesus, that is to say, those who were the least guilty of all the parties concerned in the melancholy transactions of that day, feared greatly when they saw in the wonders which attended the death of our Lord the proofs of His Messiahship, and of the Divine displeasure against His enemies; but those who were most guilty had no fear. Luke tells us indeed that all the people that came together to that sight, beholding the things that were done, smote their breasts and returned. But Annas and Caiaphas, the chief priests and rulers, were not amongst them. Their consciences were seared, their minds were reprobate; they were given up to judicial blindness and obduracy.

(J. J. Davies.)

Alexander, Barabbas, Elias, Elijah, James, Jesus, Joseph, Joses, Mary, Pilate, Rufus, Salome, SimonArimathea, Cyrene, Galilee, Golgotha, Jerusalem, Place of the SkullAccuse, Accusing, Answerest, Anything, Aren't, Bear, Behold, Bring, Bringing, Charges, Evil, Listen, Nothing, Pilate, Question, Questioned, Reply, Saying, Testify, Witness1. Jesus brought bound, and accused before Pilate.
6. Upon the clamor of the people, the murderer Barabbas is released,
12. and Jesus delivered up to be crucified.
16. He is crowned with thorns, spit on, and mocked;
21. faints in bearing his cross;
27. hangs between two thieves;
29. suffers the triumphing reproaches of the crowd;
39. but is confessed by the centurion to be the Son of God;
42. and is honorably buried by Joseph.

Mark 15:2-5

     7160   servants of the Lord

Mark 15:2-15

     5203   acquittal
     5593   trial

Mark 15:3-5

     2315   Christ, as Lamb

Mark 15:4-5

     5934   restraint
     5950   silence

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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