Mark 15:21 Komentár

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 gave him to drink wine mingled with myrrh,.... Wine mingled with frankincense was what was usually given by the Jews to persons going to die (w): "he that goes to be executed they mix for him, , "a grain of frankincense in a cup of wine", that his mind may be disturbed, or not sensible; as it is said, Pro 31:6, "give strong drink to him that is ready to perish, and wine to the bitter in soul": and the tradition is, that the honourable women in Jerusalem gave this freely, and brought it them; and if they did not, it was provided by the congregation,'' at the public expense; the design of it was to intoxicate, that they might not feel their pain and misery: but neither the rich women in general, nor were the public so disposed towards Christ, as to provide such a potion for him: it is most likely therefore that this was prepared by his friends, as Mary Magdalene, Martha, and others, in order to cheer and refresh his spirits; and was different from what the soldiers gave him, which was vinegar mixed with gall, though the Persic version so reads here: but he received it not; nor would he so much as taste of it, as he did of the other, to show that he needed no such outward means to support his spirits, nor desired any allay of his sorrows, and was not afraid to meet death in all its terrors; and besides, he had said he would drink no more of the fruit of the vine till he drank it new in his Father's kingdom, Mat 26:29; See Gill on Mat 27:34. (w) T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, sect. 10. fol. 193. 4. Maimon. Hilch. Sanhedrin, c. 13. sect. 2, 3. Moses Kotsensis Mitzvot Tora, pr. affirm. 98.

Christ, moreover, he affirms to have been sent, not by this maker of the world, but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon was crucified in His stead: whence, again, there must be no believing on him who was crucified, lest one confess to having believed on Simon.

When they went out of the Praetorium, Christ was carrying it: but as they proceeded Simon took it from him and bore it.

This is well signified by that Simon who, found on the road, carries the Lord's cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict the flesh through abstinence, but they do not seek the fruit of abstinence within. Therefore Simon carries the Lord's cross under compulsion, because when he is not led to a good work by good will, a sinner performs the deed of a just man without fruit. Hence the same Simon carries the cross but does not die, because the abstinent and arrogant indeed afflict the body through abstinence, but through the desire for glory they live to the world.

Firstly, it was carried by the Lord, and then it was imposed on Simon, whom they happened to meet as they were going out. And this is in a fitting order of mystery. For he undoubtedly suffered for us, leaving us an example that we might follow in his footsteps.

And because this Simon is said to be not from Jerusalem but a Cyrenian (for Cyrene is a city of Libya, as we read in the Acts of the Apostles), it is rightly by him that the peoples of the Gentiles are designated, who once were strangers and foreigners to the covenants, now by obeying are citizens and household members of God, and, as it is said elsewhere, heirs indeed of God, but co-heirs of Christ (Romans VIII). Thus fittingly Simon the obedient, Cyrene, is interpreted as heir. And it should not be overlooked that the same Simon is reported to have come from the country. The country in Greek is called πάγος. From this, we call pagans those whom we see as alien to the city of God and almost devoid of urban conversation. But Simon, coming out of the country, carries the cross after Jesus, as the people of the nations, having abandoned pagan rites, obediently embrace the footsteps of the Lord’s passion.

(ubi sup.) Or, since this Simon is not called a man of Jerusalem, but a Cyrenian, (for Cyrene is a city of Libya,) fitly is he taken to mean the nations of the Gentiles, which were once foreigners and strangers to the covenants, but now by obedience are heirs of God, and joint heirs with Christ. Whence also Simon is fitly interpreted 'obedient,' and Cyrene 'an heir.' But he is said to come from a country place, for a country place is called 'pagos' in Greek, wherefore those whom we see to be aliens from the city of God, we call pagans. Simon then coming out from the country carries the cross after Jesus, when the Gentile nations leaving pagan rites embrace obediently the footsteps of our Lord's Passion.

These servants of the devil compelled, as it is said, a certain man to carry His cross; meanwhile, another evangelist says that Jesus went out, bearing the cross Himself (Jn. 19:17). But both things happened: at first He Himself carried the wood of the cross for some time, and when they found another able to carry it, they compelled this latter man, and the cross was borne by him. And why is it also mentioned whose father this man was? For greater confirmation, because that man was probably still alive and could recount everything concerning the cross. Let us also become "Simon," which means obedience, and take up the cross of Jesus, "mortifying our members which are upon the earth" (Col. 3:5).

Now John says that He Himself bare His cross, for both took place; for He first bore the cross Himself, until some one passed, whom they compelled, and who then carried it. But he mentioned the name of his sons, to make it more credible and the affirmation stronger, for the man still lived to relate all that had happened about the cross.

And they compel Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. Now since some men are known by the merits of their fathers, and some by those of their sons, this Simon, who was compelled to carry the cross, is made known by the merits of his sons, who were disciples. By this we are reminded, that in this life, parents are assisted by the wisdom and the merits of their children, wherefore the Jewish people is always held worthy of being remembered on account of the merits of the Patriarchs, Prophets, and Apostles. But this Simon who carries the cross, because he is compelled, is the man who labours for human praise. For men compel him to work, when the fear and love of God could not compel him.

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.

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, Act 19:33, and that the other is the Rufus spoken of by St. Paul, Rom 16:13.