Mark 15:19 Comentariu

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 they compel one Simon a Cyrenian,.... See Gill on Mat 27:32; who passed by; as they were leading Jesus to be crucified: coming out of the country; from some country village hard by, according to the Syriac, and Vulgate Latin versions; or out of the field, as the Persic and Ethiopic: he might have been in the field, about some rural business; or, as Dr. Lightfoot conjectures, to fetch wood from thence, which was lawful to be done on a feast day, with some provisos, according to the Jewish canon, which runs thus (t); "they may bring wood out of the field, (i.e. on a feast day, as this was,) of that which is gathered together, and out of a place that is fenced about, and even of that which is scattered abroad: what is a fenced place? whatever is near to a city, the words of R. Judah. R. Jose says, whatever they go into by a door, and even within the border of the sabbath.'' And according to the commentators (u), it must be wood that is gathered together, and that lies not in an open field, but in a fenced place, and this near the city; at least with in two thousand cubits, a sabbath day's journey. The father of Alexander and Rufus; who were men well known when Mark wrote his Gospel, and very likely men of eminence among Christians: mention is made of Alexander in Act 19:33 and of Rufus, in Rom 16:13, which some have thought the same as here; but whether they are or not, is not certain: however, they obliged "Simon" to bear his cross: the cross of Christ, after him; See Gill on Mat 27:32. (t) Misn. Betza, c. 4. sect. 2. (u) Maimon. & Bartenora in ib. Vid. Maimon. Hilch. Yom Tob, c. 2. sect. 14.

In that very hour of his passion and cross, before they had come to the cruel act of his slaughter and the shedding of his blood, what violent abuses he listened to with patience, and what shameful insults he endured! He was even covered with the spittle of his revilers, when, but a short time before, with his own spittle he had cured the eyes of the blind man.

And they were striking his head with a reed and spitting upon him. And kneeling down, they worshipped him. These things then the soldiers of Pilate did, these things up to today the heretics and pagans do, indeed the soldiers of the devil. For since Christ's head is God, they strike his head who deny that he is true God. And because Scripture is usually written with a reed, they strike the head of Christ as it were with a reed, who, denying his divinity, try to confirm their error with the authority of Sacred Scripture. They spit in his face, who reject his presence of grace with execrable words conceived from the insanity of a blinded mind, and deny that Jesus Christ has come in the flesh.

And indeed the soldiers, as if he had falsely claimed to be God, mocked and adored him. But today there are those, with greater madness, who adore him with firm faith as true God, but by perverse actions soon despise his words as if fanciful, and place the promises of his kingdom far behind worldly allurements.

(ubi sup.) And that the soldiers worshipped Him as one who falsely called Himself God, is clear from what is added: And bowing their knees, worshipped him, as though He pretended to be God.

(ubi sup.) But they smite the head of Christ, who deny that He is very God. And because men are wont to use a reed to write with, they, as it were, smite the head of Christ with a reed, who speak against His divinity, and endeavour to confirm their error by the authority of Holy Writ. They spit in His face, who spit from them by their accursed words the presence of His grace. There are some also in this day, who adore Him, with a sure faith, as very God, but by their perverse actions, despise His words as though they were fabulous, and think the promises of that word inferior to worldly allurements. But just as Caiaphas said, though he knew not what it meant, It is expedient for us that one man should die for the people, (John 11:50) so also the soldiers do these things in ignorance.

The military class, always finding consolation in acts of violence and insult, now too displayed its customary character. For if the Jews, who had heard so many teachings from Christ and had received from Him so often and so many benefactions, inflicted upon Him so many outrages, then what shall we say of the pagans? So they call together against Him an entire cohort, clothe Him in purple as a king for mockery, and begin to strike Him; they take a crown of thorns instead of a diadem, and a reed instead of a scepter. But let us also clothe ourselves in purple, the royal garment. What I mean is that we must walk as kings, treading upon the serpent and the scorpion and overcoming sin. We are called Christians, that is, anointed ones, just as kings were once called christs. Therefore let our life not be slavish and base, but royal and free. Let us wear the crown of thorns, that is, let us strive to be crowned with a life that is strict, temperate, and free from fleshly pleasures, rather than one that is luxurious, self-indulgent, and given over to sensual enjoyments.

The vainglory of soldiers, ever rejoicing in disorder and in insult, here displayed what properly belonged to them. Wherefore it is said, And the soldiers led him away into the hall called Praetorium, and they call together the whole band, that is, the whole company of the soldiers, and they clothed him with purple as a king. Let us also put on the purple and royal robe, because we must walk as kings treading on serpents and scorpions, and 1 having sin under our feet. For we are called Christians, that is, anointed ones, just as kings were then called anointed. Let us also take upon ourselves the crown of thorns, that is, let us make haste to be crowned with a strict life, with self-denials and purity.

His shame took away our shame; His bonds made us free; by the thorny crown of His head, we have obtained the crown of the kingdom; by His wounds we are healed. But in a mystic sense, Jesus was stripped of His clothes, that is, of the Jews, and is clothed in a purple robe, that is, in the Gentile church, which is gathered together out of the rocks. Again, putting it off in the end, as offending, He again is clothed with the Jewish people, for when the fulness of the Gentiles is come in, then shall all Israel be saved. (Rom. 11:25.)

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.