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.
And bound Jesus.
It is interesting to observe the remarkable resemblance which is found to exist in several particulars between the ceremonial of the daily sacrifice of the lamb on the altar in the Temple and the sacrifice of the true, spotless Lamb of God. After the lamb had been kept under watch for four days, and had been examined by an inquisition of the priests on the evening before, to make sure that it was without spot or blemish, it was brought forth early in the morning as soon as it was light. At the cockcrow the altar had been swept clear of ashes to prepare it for the victim. Then "the president said to the other priests, 'Go out and see if it be time to slay the lamb.' If it was, the observer said, 'There are bright streaks of light in the east.' The president asked, 'Do they stretch as far as to Hebron?' If he answered that it was so, then he said, 'Go ye and bring the lamb from the prison of the lamb.'" Now, in like manner, on the fourth day after Jesus had come to Jerusalem to be offered up as "the Lamb of God that taketh away the sin of the world," when the morning was come after the night inquisition into the spotlessness of the Lamb of God, He is brought forth from His prison to he re-examined and ordered to be slain. The lamb of the daily sacrifice, before being laid on the altar, was bound. "Those priests," we read, "whose lot it is to attend to the pieces (with the view of laying them upon the altar) took hold of the lamb and bound it." So in the Antitype, "they bound Jesus, and carried Him away." Christ is bound when He is in the hands, the power, of men. So is it always with the world. It desires to have not a free, but a bound Jesus. As the servants covered His face, so does the world desire to have a not all-seeing God. The world strives to emancipate itself from the bonds of obedience to the will of God. Let us break, they say, the bonds which the Lord God and His Christ lay on us; and even the very cords of love whereby they would draw us, let us cast away. There is a cry for freedom. Freedom is the most perfect blessing man can have. Freedom from what? Freedom to do what? Among the many, the desire is to be freed from responsibilities caused by duty, and to do their own will unrestrained by any obligations. That is, indeed, the great cry of the day. All duties are irksome, all obligations intolerable. No man can develop his individuality except in absolute freedom. But at the same time that the world seeks freedom from the bonds of Christ, it tries to impose bonds on Christ. Providence is to be bound with laws. Science imposes rules on the Most High, and lays down principles by which God must act — if there be a God — or science will do without Him. Prayer is declared to be worthless, because man cannot alter the course of Nature. God is fettered by self-imposed laws. He is not a free agent. Not only so, but God's Church must not be free. It also must be hampered and restricted in every way — prevented from doing all it may for the cause of Christ.
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People
Alexander,
Barabbas,
Elias,
Elijah,
James,
Jesus,
Joseph,
Joses,
Mary,
Pilate,
Rufus,
Salome,
SimonPlaces
Arimathea,
Cyrene,
Galilee,
Golgotha,
Jerusalem,
Place of the SkullTopics
Authority, Binding, Bound, Carried, Chief, Consultation, Cords, Council, Counsel, Dawn, Decision, Delivered, Earliest, Early, Elders, Entire, Forthwith, Handed, Held, Immediately, Law, Lead, Led, Meeting, Morning, Pilate, Priests, Reached, Round, Sanhedrim, Sanhedrin, Scribes, Straightway, TeachersOutline
1. 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.Dictionary of Bible Themes
Mark 15:1 5507 rope and cord
7464 teachers of the law
7719 elders, as leaders
8410 decision-making, examples
8729 enemies, of Christ
Mark 15:1-2
2585 Christ, trial
Library
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 ScriptureChrist 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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