Marka 15:34 Komentarz

What we read of the sufferings of Christ, in the foregoing chapter, was but the prologue or introduction; here we have the completing of them. We left him condemned by the chief priests; but they could only show their teeth, they could not bite. Here we have him, I. Arraigned and accused before Pilate the Roman governor (Mar 15:1-5). II. Cried out against by the common people, at the instigation of the priests (Mar 15:6-14). III. Condemned to be crucified immediately (Mar 15:15). IV. Bantered and abused, as a mock-king, by the Roman soldiers (Mar 15:16-19). V. Led out to the place of execution with all possible ignominy and disgrace (Mar 15:20-24). VI. Nailed to the cross between two thieves (Mar 15:25-28). VII. Reviled and abused by all that passed by (Mar 15:29-32). VIII. Forsaken for a time by his father (Mar 15:33-36). IX. Dying, and rending the veil (Mar 15:37, Mar 15:38). X. Attested and witnessed to by the centurion and others (Mar 15:39-41). XI. Buried in the sepulchre of Joseph of Arimathea (Mar 15:42-47).

And straightway in the morning,.... As soon as it was break of day, or daylight appeared: the chief priests held a consultation with the elders and Scribes; who were the principal men in the sanhedrim: and the whole council; which, on this extraordinary occasion, was convened; the result of which was, to bind Jesus, and deliver him up to the Roman governor, to be put to death by him, as a seditious person, and an enemy to Caesar, and accordingly they did so: and bound Jesus, and carried him away, and delivered him to Pilate. The Syriac and Persic versions add, "the governor"; See Gill on Mat 27:1, Mat 27:2.

And Jesus cried with a loud voice,.... A second time, and said the words which are in Luk 23:46 and in Joh 19:30 and gave up the ghost. The Syriac version renders it, "and finished": his life, his days, his race, his ministry, and the work which was given him to do; See Gill on Mat 27:50.

As human he doubts. He experiences amazement. It is not his divinity that doubts, but his human soul. He had no difficulty being amazed because he had taken humanity fully to himself. In taking upon himself a human soul, he also took upon himself the affections of a soul. As God he was not distressed, but as a human he was capable of being distressed. It was not as God he died, but as man. It was in human voice that he cried: “My God, My God, why have you forsaken me?” As human, therefore, he speaks on the cross, bearing with him our terrors. For amid dangers it is a very human response to think ourself abandoned. As human, therefore, he is distressed, weeps, and is crucified.

Out of the voice of the psalmist, which our Lord then transferred to himself, in the voice of this infirmity of ours, he spoke these words: “My God, my God, why have you forsaken me?” He is doubtless forsaken in the sense that his plea was not directly granted. Jesus appropriated the psalmist’s voice to himself, the voice of human weakness. The benefits of the old covenant had to be refused in order that we might learn to pray and hope for the benefits of the new covenant. Among those goods of the old covenant which belonged to the old Adam there is a special appetite for the prolonging of this temporal life. But this appetite itself is not interminable, for we all know that the day of death will come. Yet all of us, or nearly all, strive to postpone it, even those who believe that their life after death will be a happier one. Such force has the sweet partnership of flesh and soul.

In his most compassionate humanity and through his servant form we may now learn what is to be despised in this life and what is to be hoped for in eternity. In that very passion in which his proud enemies seemed most triumphant, he took on the speech of our infirmity, in which “our sinful nature was crucified with him” that the body of sin might be destroyed, and said: “My God, my God, why have you forsaken me?” … Thus the Psalm begins, which was sung so long ago, in prophecy of his passion and the revelation of the grace which he brought to raise up his faithful and set them free.

And at the ninth hour Jesus cried out with a loud voice, saying: "Heloi, Heloi, lama sabachthani?" which is interpreted, "My God, My God, why have you forsaken me?" He used the beginning of the twenty-second psalm. That which is read in the middle of the verse: "Look upon me," is superfluous. For in Hebrew it is read, "My God, My God, why have you forsaken me?" Do not marvel at the humility of the words, the complaints of the forsaken, when, knowing the form of a servant, you see the scandal of the cross. For just as to hunger, and to thirst, and to be fatigued were not proper to divinity, but bodily passions, so also what is said, "Why have you forsaken me?" was proper to the bodily voice, because it is natural for the body not to wish to be deprived of the life joined to it. For although the Savior himself said this, he properly showed the fragility of the body, remaining the power and wisdom of God. Therefore, as a man, he speaks, carrying my emotions, that in perils we think we are forsaken by God; as a man he is troubled, as a man he weeps, as a man he is crucified.

(ubi sup.) For when Adam sinned, it is also written that he heard the voice of the Lord, walking in paradise, in the cool after mid-day; (Gen. 3:8.) and in that hour when the first Adam by sinning brought death into the world, in that same hour the second Adam by dying destroyed death. And we must observe, that our Lord was crucified, when the sun was going away from the centre of the world; but at sunrise He celebrated the mysteries of His resurrection; because He died for our sins, but rose again for our justification. Nor need you wonder at the lowliness of His words, at the complaints as of one forsaken, when you look on the offence of the cross, knowing the form of a servant. For as hunger, and thirst, and fatigue were not things proper to the Divinity, but bodily affections; so His saying, Why hast thou forsaken me? was proper to a bodily voice, for the body is never naturally wont to wish to be separated from the life which is joined to it. For although our Saviour Himself said this, He really showed the weakness of His body; He spoke therefore as man, bearing about with Him my feelings, for when placed in danger we fancy that we are deserted by God.

The Lord utters the prophetic saying in Hebrew, showing that He honors the Hebrew language to His last breath. "Why have You forsaken Me?" He says this from the perspective of human nature, as if to say: why have You, O God, forsaken me—mankind—so that I should have need of God being crucified for me? For it was we, human beings, who were forsaken, while He was never forsaken by the Father. Listen to what He Himself says: "I am not alone, because the Father is with Me" (Jn. 16:32). Or He also speaks on behalf of the Jews, since He Himself was a Jew according to the flesh: "Why have You forsaken Me," that is, the Jewish people, so that they would crucify Your Son? Just as we commonly say "God clothed Himself in me," meaning in human nature, so here too the expression "You have forsaken Me" must be understood as meaning My human nature or My Jewish people.

Or, He speaks this as man crucified by God for me, for we men have been forsaken by the Father, but He never has. For hear what He says; I am not alone, because the Father is with me. (John 16:32) Though He may also have said this as being a Jew, according to the flesh, as though He had said, Why hast thou forsaken the Jewish people, so that they have crucified Thy Son? For as we sometimes say, God has put on me, that is, my human nature, so here also we must understand thou hast forsaken me, to mean my nature, or the Jewish people. It goes on: And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

At the ninth hour, the tenth piece of money which had been lost is found, by the overturning of the house.

Jesus is brought before Pilate, examined, and accused, but makes no answer, Mar 15:1-5. The multitude clamor for the release of Barabbas, and the crucifixion of Christ, Mar 15:6-14. Pilate consents, and he is led away, mocked, insulted, and nailed to the cross, Mar 15:15-26. Two thieves are crucified with him, Mar 15:27, Mar 15:28. While hanging on the cross, he is mocked and insulted, Mar 15:29-32. The miraculous darkness and our Lord's death, Mar 15:33-37. The rending of the veil, and the confession of the centurion, Mar 15:38, Mar 15:39. Several women attend and behold his death, Mar 15:40, Mar 15:41. Joseph of Arimathea begs the body from Pilate, and buries it, Mar 15:42-46. Mary Magdalene, and Mary the mother of Joses, note the place of his burial, Mar 15:47.

My God, my God, etc. - See on Mat 27:46 (note).