mh_parser/vol_split/41 - Mark/Chapter 15.xml

<div2 id="Mark.xvi" n="xvi" next="Mark.xvii" prev="Mark.xv" progress="45.43%" title="Chapter XV">
<h2 id="Mark.xvi-p0.1">M A R K.</h2>
<h3 id="Mark.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="Mark.xvi-p1">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, <scripRef id="Mark.xvi-p1.1" osisRef="Bible:Mark.15.1-Mark.15.5" parsed="|Mark|15|1|15|5" passage="Mk 15:1-5">ver. 1-5</scripRef>. II.
Cried out against by the common people, at the instigation of the
priests, <scripRef id="Mark.xvi-p1.2" osisRef="Bible:Mark.15.6-Mark.15.14" parsed="|Mark|15|6|15|14" passage="Mk 15:6-14">ver. 6-14</scripRef>. III.
Condemned to be crucified immediately, <scripRef id="Mark.xvi-p1.3" osisRef="Bible:Mark.15.15" parsed="|Mark|15|15|0|0" passage="Mk 15:15">ver. 15</scripRef>. IV. Bantered and abused, as a
mock-king, by the Roman soldiers, <scripRef id="Mark.xvi-p1.4" osisRef="Bible:Mark.15.16-Mark.15.19" parsed="|Mark|15|16|15|19" passage="Mk 15:16-19">ver. 16-19</scripRef>. V. Led out to the place of
execution with all possible ignominy and disgrace, <scripRef id="Mark.xvi-p1.5" osisRef="Bible:Mark.15.20-Mark.15.24" parsed="|Mark|15|20|15|24" passage="Mk 15:20-24">ver. 20-24</scripRef>. VI. Nailed to the
cross between two thieves, <scripRef id="Mark.xvi-p1.6" osisRef="Bible:Mark.15.25-Mark.15.28" parsed="|Mark|15|25|15|28" passage="Mk 15:25-28">ver.
25-28</scripRef>. VII. Reviled and abused by all that passed by,
<scripRef id="Mark.xvi-p1.7" osisRef="Bible:Mark.15.29-Mark.15.32" parsed="|Mark|15|29|15|32" passage="Mk 15:29-32">ver. 29-32</scripRef>. VIII.
Forsaken for a time by his father, <scripRef id="Mark.xvi-p1.8" osisRef="Bible:Mark.15.33-Mark.15.36" parsed="|Mark|15|33|15|36" passage="Mk 15:33-36">ver. 33-36</scripRef>. IX. Dying, and rending the
veil, <scripRef id="Mark.xvi-p1.9" osisRef="Bible:Mark.15.37-Mark.15.38" parsed="|Mark|15|37|15|38" passage="Mk 15:37,38">ver. 37, 38</scripRef>. X.
Attested and witnessed to by the centurion and others, <scripRef id="Mark.xvi-p1.10" osisRef="Bible:Mark.15.39-Mark.15.41" parsed="|Mark|15|39|15|41" passage="Mk 15:39-41">ver. 39-41</scripRef>. XI. Buried in the
sepulchre of Joseph of Arimathea, <scripRef id="Mark.xvi-p1.11" osisRef="Bible:Mark.15.42-Mark.15.47" parsed="|Mark|15|42|15|47" passage="Mk 15:42-47">ver. 42-47</scripRef>.</p>
<scripCom id="Mark.xvi-p1.12" osisRef="Bible:Mark.15" parsed="|Mark|15|0|0|0" passage="Mr 15" type="Commentary"/>
<scripCom id="Mark.xvi-p1.13" osisRef="Bible:Mark.15.1-Mark.15.14" parsed="|Mark|15|1|15|14" passage="Mr 15:1-14" type="Commentary"/><div class="Commentary" id="Bible:Mark.15.1-Mark.15.14">
<h4 id="Mark.xvi-p1.14">Christ Brought before
Pilate.</h4>
<p class="passage" id="Mark.xvi-p2">1 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 <i>him</i> away, and
delivered <i>him</i> to Pilate.   2 And Pilate asked him, Art
thou the King of the Jews? And he answering said unto him, Thou
sayest <i>it.</i>   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.   5 But Jesus yet answered nothing; so
that Pilate marvelled.   6 Now at <i>that</i> feast he
released unto them one prisoner, whomsoever they desired.   7
And there was <i>one</i> named Barabbas, <i>which lay</i> bound
with them that had made insurrection with him, who had committed
murder in the insurrection.   8 And the multitude crying aloud
began to desire <i>him to do</i> as he had ever done unto them.
  9 But Pilate answered them, saying, Will ye that I release
unto you the King of the Jews?   10 For he knew that the chief
priests had delivered him for envy.   11 But the chief priests
moved the people, that he should rather release Barabbas unto them.
  12 And Pilate answered and said again unto them, What will
ye then that I shall do <i>unto him</i> whom ye call the King of
the Jews?   13 And they cried out again, Crucify him.  
14 Then Pilate said unto them, Why, what evil hath he done? And
they cried out the more exceedingly, Crucify him.</p>
<p class="indent" id="Mark.xvi-p3">Here we have, I. A <i>consultation</i> held
by the great Sanhedrim for the effectual prosecution of our Lord
Jesus. They met <i>early in the morning</i> about it, and went into
a grand committee, to find out <i>ways and means</i> to get him put
to death; they lost no time, but followed their blow in good
earnest, lest there should be an <i>uproar among the people.</i>
The unwearied industry of wicked people in doing that which is
evil, should shame us for our backwardness and slothfulness in that
which is good. They that <i>war</i> against Christ and thy soul,
are up early; <i>How long then wilt thou sleep, O sluggard?</i></p>
<p class="indent" id="Mark.xvi-p4">II. The delivering of him up a prisoner to
Pilate; they <i>bound him.</i> He was to be the great sacrifice,
and sacrifices must be bound with cords, <scripRef id="Mark.xvi-p4.1" osisRef="Bible:Ps.118.27" parsed="|Ps|118|27|0|0" passage="Ps 118:27">Ps. cxviii. 27</scripRef>. Christ was bound, to make
bonds easy to us, and enable us, as Paul and Silas, to sing in
bonds. It is good for us often to <i>remember the bonds</i> of the
Lord Jesus, as bound with him who was <i>bound for us.</i> They led
him through the streets of Jerusalem, to expose <i>him</i> to
contempt, who, while he taught in the temple, but a day or two
before, was had in veneration; and we may well imagine how
miserably he looked after such a night's usage as he had had; so
buffeted, spit upon, and abused. Their delivering him to the Roman
power was a type of ruin of their church, which hereby they
merited, and brought upon themselves; it signified that the
promise, the covenant, and the oracles, of God, and the visible
state church, which were the glory of Israel, and had been so long
in their possession, should now be delivered up to the Gentiles. By
delivering up the <i>king</i> they do, in effect, deliver up the
<i>kingdom of God,</i> which is therefore, as it were, by their own
consent, taken from them, and given to another nation. If they had
delivered up Christ, to gratify the desires of the Romans, or to
satisfy and jealousies of theirs concerning him, it had been
another matter; but they voluntarily betrayed him that was
<i>Israel's crown,</i> to them that were <i>Israel's yoke.</i></p>
<p class="indent" id="Mark.xvi-p5">III. The examining of him by Pilate upon
interrogatories (<scripRef id="Mark.xvi-p5.1" osisRef="Bible:Mark.15.2" parsed="|Mark|15|2|0|0" passage="Mk 15:2"><i>v.</i>
2</scripRef>); "<i>Art thou the king of the Jews?</i> Dost thou
pretend to be so, to be that Messiah whom the Jews expect as a
temporal prince?"—"Yea," saith Christ, "it is as <i>thou
sayest,</i> I am that Messiah, but not such a one as they expect."
He is the king that rules and protects his Israel according to the
spirit, who are Jews inwardly by the circumcision of the spirit,
and the king that will restrain and punish the carnal Jews, who
continue in unbelief.</p>
<p class="indent" id="Mark.xvi-p6">IV. The articles of impeachment exhibited
against him, and his silence under the charge and accusation. The
chief priests forgot the dignity of their place, when they turned
informers, and did in person <i>accuse Christ of many things</i>
(<scripRef id="Mark.xvi-p6.1" osisRef="Bible:Mark.15.3" parsed="|Mark|15|3|0|0" passage="Mk 15:3"><i>v.</i> 3</scripRef>), and witness
against him, <scripRef id="Mark.xvi-p6.2" osisRef="Bible:Mark.15.4" parsed="|Mark|15|4|0|0" passage="Mk 15:4"><i>v.</i> 4</scripRef>.
Many of the Old-Testament prophets charge the priests of their
times with great wickedness, in which <i>well did they prophesy</i>
of these priests; see <scripRef id="Mark.xvi-p6.3" osisRef="Bible:Ezek.22.26 Bible:Hos.5.1 Bible:Hos.6.9 Bible:Mic.3.11 Bible:Zeph.3.4 Bible:Mal.1.6 Bible:Mal.2.8" parsed="|Ezek|22|26|0|0;|Hos|5|1|0|0;|Hos|6|9|0|0;|Mic|3|11|0|0;|Zeph|3|4|0|0;|Mal|1|6|0|0;|Mal|2|8|0|0" passage="Eze 22:26,Ho 5:1,6:9,Mic 3:11,Zep 3:4,Mal 1:6,2:8">Ezek. xxii. 26;
Hos. v. 1; vi. 9; Mic. iii. 11; Zeph. iii. 4; Mal. i. 6; ii.
8</scripRef>. The destruction of Jerusalem by the Chaldeans is said
to be for the <i>iniquity of the priests that shed the blood of the
just,</i> <scripRef id="Mark.xvi-p6.4" osisRef="Bible:Lam.4.13" parsed="|Lam|4|13|0|0" passage="La 4:13">Lam. iv. 13</scripRef>. Note,
Wicked priests are generally the worst of men. The better any thing
is, the worse it is when it is corrupted. Lay persecutors have been
generally found more compassionate than ecclesiastics. These
priests were very eager and noisy in their accusation; but Christ
<i>answered nothing,</i> <scripRef id="Mark.xvi-p6.5" osisRef="Bible:Mark.15.3" parsed="|Mark|15|3|0|0" passage="Mk 15:3"><i>v.</i>
3</scripRef>. When Pilate urged him to clear himself, and was
desirous he should (<scripRef id="Mark.xvi-p6.6" osisRef="Bible:Mark.15.4" parsed="|Mark|15|4|0|0" passage="Mk 15:4"><i>v.</i>
4</scripRef>), yet still he stood mute (<scripRef id="Mark.xvi-p6.7" osisRef="Bible:Mark.15.5" parsed="|Mark|15|5|0|0" passage="Mk 15:5"><i>v.</i> 5</scripRef>), he <i>answered nothing,</i>
which Pilate thought very strange. He gave Pilate a direct answer
(<scripRef id="Mark.xvi-p6.8" osisRef="Bible:Mark.15.2" parsed="|Mark|15|2|0|0" passage="Mk 15:2"><i>v.</i> 2</scripRef>), but would not
answer the prosecutors and witnesses, because the things they
alleged, were notoriously false, and he knew Pilate himself was
convinced they were so. Note, As Christ <i>spoke</i> to admiration,
so he <i>kept silence</i> to admiration.</p>
<p class="indent" id="Mark.xvi-p7">V. The proposal Pilate made to the people,
to have Jesus released to them, since it was the custom of the
feast to grace the solemnity with the release of one prisoner. The
people expected and demanded that he should do <i>as he had ever
done to them</i> (<scripRef id="Mark.xvi-p7.1" osisRef="Bible:Mark.15.8" parsed="|Mark|15|8|0|0" passage="Mk 15:8"><i>v.</i>
8</scripRef>); it was not an ill usage, but they would have it kept
up. Now Pilate perceived that the chief priests delivered up Jesus
<i>for envy,</i> because he had got such a reputation among the
people as eclipsed theirs, <scripRef id="Mark.xvi-p7.2" osisRef="Bible:Mark.15.10" parsed="|Mark|15|10|0|0" passage="Mk 15:10"><i>v.</i>
10</scripRef>. It was easy to see, comparing the eagerness of the
prosecutors with the slenderness of the proofs, that it was not his
<i>guilt,</i> but his <i>goodness,</i> not any thing
<i>mischievous</i> or <i>scandalous,</i> but something
<i>meritorious</i> and <i>glorious,</i> that they were provoked at.
And therefore, hearing how much he was the darling of the crowd, he
thought that he might safely appeal from the priests to the people,
and that they would be proud of rescuing him out of the priests'
hands; and he proposed an expedient for their doing it without
danger of an <i>uproar;</i> let them demand him to be
<i>released,</i> and Pilate will be ready to do it, and stop the
mouths of the priests with this—that the people insisted upon his
release. There was indeed another prisoner, <i>one Barabbas,</i>
that had an interest, and would have some votes; but he questioned
not but Jesus would out-poll him.</p>
<p class="indent" id="Mark.xvi-p8">VI. The unanimous outrageous clamours of
the people have <i>Christ put to death,</i> and particularly to
have him <i>crucified.</i> It was a great surprise to Pilate, when
he found the people so much under the influence of the priests,
that they all agreed to desire that Barabbas might be
<i>released,</i> <scripRef id="Mark.xvi-p8.1" osisRef="Bible:Mark.15.11" parsed="|Mark|15|11|0|0" passage="Mk 15:11"><i>v.</i>
11</scripRef>. Pilate opposed it all he could; "<i>What will ye
that I shall do to him whom ye call the King of the Jews?</i> Would
not ye then have him released too?" <scripRef id="Mark.xvi-p8.2" osisRef="Bible:Mark.15.12" parsed="|Mark|15|12|0|0" passage="Mk 15:12"><i>v.</i> 12</scripRef>. No, say they, <i>Crucify
him.</i> The priests having put that in their mouths, the insist
upon it; when Pilate objected, <i>Why, what evil has he done?</i>
(a very material question in such a case), they did not pretend to
answer it, but <i>cried out more exceedingly,</i> as they were more
and more instigated and irritated by the priests, <i>Crucify him,
crucify him.</i> Now the priests, who were very busy dispersing
themselves and their creatures among the mob, to keep up the cry,
promised themselves that it would influence Pilate two ways to
condemn him. 1. It might incline him to believe Christ
<i>guilty,</i> when there was so general an out-cry against him.
"Surely," might Pilate think, "he must needs be a bad man, whom all
the world is weary of." He would now conclude that he had been
<i>misinformed,</i> when he was told what an interest he had in the
people, and that the matter was not so. But the priest had hurried
on the prosecution with so much expedition, that we may suppose
that they who were Christ's friends, and would have opposed this
cry, were at the other end of the town, and knew nothing of the
matter. Note, It has been the common artifice of Satan, to put
Christ and his religion into an ill name, and so to run them down.
When once this sect, as they called it, comes to be <i>every where
spoken against,</i> though <i>without cause,</i> then that is
looked upon as <i>cause enough</i> to condemn it. But let us
<i>judge</i> of persons and things by their merits, and the
standard of God's word, and not prejudge by common fame and the cry
of the country. 2. It might induce him to condemn Christ, to
<i>please</i> the people, and indeed for <i>fear of displeasing</i>
them. Though he was not so <i>weak</i> as to be governed by their
opinion, to believe him guilty, yet he was so <i>wicked</i> as to
be swayed by their outrage, to condemn him, though he believed him
innocent; induced thereunto by reasons of state, and the wisdom of
the world. Our Lord Jesus dying as a <i>sacrifice</i> for the
<i>sins of many,</i> he fell a sacrifice to the <i>rage of
many.</i></p>
</div><scripCom id="Mark.xvi-p8.3" osisRef="Bible:Mark.15.15-Mark.15.21" parsed="|Mark|15|15|15|21" passage="Mr 15:15-21" type="Commentary"/><div class="Commentary" id="Bible:Mark.15.15-Mark.15.21">
<h4 id="Mark.xvi-p8.4">Christ Insulted and
Condemned.</h4>
<p class="passage" id="Mark.xvi-p9">15 And <i>so</i> Pilate, willing to content the
people, released Barabbas unto them, and delivered Jesus, when he
had scourged <i>him,</i> to be crucified.   16 And the
soldiers led him away into the hall, called Prætorium; and they
call together the whole band.   17 And they clothed him with
purple, and platted a crown of thorns, and put it about his
<i>head,</i>   18 And began to salute him, Hail, King of the
Jews!   19 And they smote him on the head with a reed, and did
spit upon him, and bowing <i>their</i> knees worshipped him.  
20 And when they had mocked him, they took off the purple from him,
and put his own clothes on him, and led him out to crucify him.
  21 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.</p>
<p class="indent" id="Mark.xvi-p10">Here, I. Pilate, to gratify the Jews'
malice, delivers Christ to be <i>crucified,</i> <scripRef id="Mark.xvi-p10.1" osisRef="Bible:Mark.15.15" parsed="|Mark|15|15|0|0" passage="Mk 15:15"><i>v.</i> 15</scripRef>. <i>Willing to content the
people,</i> to <i>do enough</i> for them (so the word is), and make
them easy, that he might keep them quiet, he <i>released Barabbas
unto them,</i> who was the scandal and plague of their nation, and
<i>delivered Jesus</i> to be <i>crucified,</i> who was the glory
and blessing of their nation. Though he <i>had scourged him</i>
before, hoping that would <i>content</i> them, and then not
designing to crucify him, yet he went on to that; for no wonder
that he who could persuade himself to <i>chastise</i> one that was
innocent (<scripRef id="Mark.xvi-p10.2" osisRef="Bible:Luke.23.16" parsed="|Luke|23|16|0|0" passage="Lu 23:16">Luke xxiii. 16</scripRef>),
could by degrees persuade himself to <i>crucify</i> him.</p>
<p class="indent" id="Mark.xvi-p11">Christ was <i>crucified,</i> for that was,
1. A <i>bloody</i> death, and <i>without blood no remission,</i>
<scripRef id="Mark.xvi-p11.1" osisRef="Bible:Heb.9.22" parsed="|Heb|9|22|0|0" passage="Heb 9:22">Heb. ix. 22</scripRef>. The blood is
<i>the life</i> (<scripRef id="Mark.xvi-p11.2" osisRef="Bible:Gen.9.4" parsed="|Gen|9|4|0|0" passage="Ge 9:4">Gen. ix. 4</scripRef>);
it is the <i>vehicle</i> of the <i>animal</i> spirits, which
<i>connect</i> the soul and body, so that the exhausting of the
blood is the exhausting of the life. Christ was to lay down <i>his
life</i> for us, and therefore <i>shed his blood.</i> Blood <i>made
atonement for the soul</i> (<scripRef id="Mark.xvi-p11.3" osisRef="Bible:Lev.17.11" parsed="|Lev|17|11|0|0" passage="Le 17:11">Lev. xvii.
11</scripRef>), and therefore in every sacrifice of propitiation
special order was given for the <i>pouring out</i> of the blood,
and the <i>sprinkling</i> of that before the Lord. Now, that Christ
might answer all these types, he <i>shed his blood.</i> 2. It was a
<i>painful</i> death; the pains were exquisite and acute, for death
made its assaults upon the vitals by the exterior parts, which are
<i>quickest of sense.</i> Christ died, so as that he might <i>feel
himself die,</i> because he was to be both the priest and the
sacrifice; so that he might be <i>active</i> in dying; because he
was to <i>make his soul an offering</i> for sin. Tully calls
crucifixion, <i>Teterrimum supplicium—A most tremendous
punishment:</i> Christ would meet death in its greatest terror, and
so conquer it. 3. It was a <i>shameful</i> death, the death of
slaves, and the vilest malefactors; so it was accounted among the
Romans. The <i>cross</i> and the <i>shame</i> are put together. God
having been injured in his honour by the sin of man, it is <i>in
his honour</i> that Christ makes him <i>satisfaction,</i> not only
by denying himself in, and divesting himself of, the honours due to
his divine nature, for a time, but by submitting the greatest
reproach and ignominy the human nature was capable of being loaded
with. Yet this was not the worst. 4. It was a <i>cursed</i> death;
thus it was branded by the Jewish law (<scripRef id="Mark.xvi-p11.4" osisRef="Bible:Deut.21.23" parsed="|Deut|21|23|0|0" passage="De 21:23">Deut. xxi. 23</scripRef>); <i>He that is hanged, is
accursed of God,</i> is under a particular mark of God's
displeasure. It was the death that Saul's sons were put to, when
the guilt of their father' bloody house was to be expiated,
<scripRef id="Mark.xvi-p11.5" osisRef="Bible:2Sam.21.6" parsed="|2Sam|21|6|0|0" passage="2Sa 21:6">2 Sam. xxi. 6</scripRef>. Haman and
his sons were <i>hanged,</i> <scripRef id="Mark.xvi-p11.6" osisRef="Bible:Esth.7.10 Bible:Esth.9.13" parsed="|Esth|7|10|0|0;|Esth|9|13|0|0" passage="Es 7:10,9:13">Esth.
vii. 10; ix. 13</scripRef>. We do not read any of the prophets of
the Old Testament that were <i>hanged;</i> but now that Christ has
submitted to be <i>hanged upon a tree,</i> the reproach and curse
of that kind of death are quite rolled away, so that it ought to be
any hindrance to the comfort of those who die either innocently or
penitently, nor any diminution from, but rather an addition to, the
glory of those who die martyrs for Christ, to be as he was, hanged
upon a tree.</p>
<p class="indent" id="Mark.xvi-p12">II. Pilate, to gratify the gay humour of
the Roman soldiers, delivered him to them, to be abused and
spitefully treated, while they were preparing for the execution.
They called together <i>the whole regiment</i> that was then in
waiting, and they went into an inner hall, where they ignominiously
abused our Lord Jesus, as a king, just as in the high priest's hall
his servants had ignominiously abused him as a Prophet and Saviour.
1. Do kings wear robes of purple or scarlet? They <i>clothed him
with purple.</i> This abuse done to Christ in his apparel should be
an intimation to Christians, not to make the putting on of apparel
<i>their adorning,</i> <scripRef id="Mark.xvi-p12.1" osisRef="Bible:1Pet.3.4" parsed="|1Pet|3|4|0|0" passage="1Pe 3:4">1 Pet. iii.
4</scripRef>. Shall a purple or scarlet robe be matter of pride to
a Christian, which was matter of reproach and shame to Christ. 2.
Do kings wear <i>crowns?</i> They <i>platted a crown of thorns,</i>
and <i>put it on his head.</i> A crown of straw, or rushes, would
have been banter enough; but this was pain also. He wore the crown
of thorns which we had deserved, that we might wear the crown of
glory which he merited. Let us be <i>taught</i> by these
<i>thorns,</i> as Gideon taught the men of Succoth, to hate sin,
and be uneasy under it, and to be in love with Jesus Christ, who is
here a lily among thorns. If we be at any time afflicted with a
<i>thorn in the flesh,</i> let it be our comfort, that our high
priest is touched with the feelings of our infirmities, having
himself known what <i>thorns in the flesh</i> meant. 3. Are kings
attended with the acclamations of their subjects, <i>O king, live
for ever?</i> That also is mimicked; they saluted him with
"<i>Hail, King of the Jews;</i> such a prince, and such a people,
even good enough for one another." 4. Kings have <i>sceptres</i>
put into their hand, marks of dominion, as the crown is of dignity;
to imitate this, they put a <i>reed in his right hand.</i> Those
that despise the authority of Jesus Christ, as not to be observed
and obeyed, who regard not either the precepts of his word, or the
threatenings of his wrath, do, in effect, <i>put a reed in his
hand;</i> nay, and, as these here, <i>smite him on the head</i>
with it, such is the indignity they do him. 5. Subjects, when they
swear allegiance, were wont to <i>kiss</i> their sovereign; and
this they offered to do, but, instead of that, <i>spit upon
him.</i> 6. Kings used to be addressed upon the <i>knee;</i> and
this also they brought into the jest, they <i>bowed the knee, and
worshipped him;</i> this they did in scorn, to make themselves and
one another laugh. We were by sin become liable to <i>everlasting
shame and contempt,</i> to deliver us from which, our Lord Jesus
submitted to this shame and contempt for us. He was thus mocked,
not in <i>his own clothes,</i> but in another's, to signify that he
suffered not for his own sin; the crime was ours, the shame his.
Those who pretend subjection to Christ, but at the same time give
themselves up to the service of the world and the flesh, do, in
effect, the same that they did, who bowed the knee to him in
mockery, and abused him with, <i>Hail, king of the Jews,</i> when
they said, <i>We have no king but Cæsar.</i> Those that bow the
knee to Christ, but do not bow the soul, that <i>draw nigh to him
with their mouths,</i> and <i>honour him with their lips,</i> but
<i>their hearts are far from him,</i> put the same affront upon him
that these here did.</p>
<p class="indent" id="Mark.xvi-p13">III. The soldiers, at the hour appointed,
led him away from Pilate's judgment-hall to the place of execution
(<scripRef id="Mark.xvi-p13.1" osisRef="Bible:Mark.15.20" parsed="|Mark|15|20|0|0" passage="Mk 15:20"><i>v.</i> 20</scripRef>), as a sheep
to the slaughter; he was <i>led forth with the workers of
iniquity,</i> though he did no sin. But lest his death, under the
load of his cross, which he was to carry, should prevent the
further cruelties they intended, they compelled one Simon of Cyrene
to carry his cross for him. He <i>passed by, coming out of the
country</i> or out of the <i>fields,</i> not thinking of any such
matter. Note, We must not think it strange, if crosses come upon us
suddenly, and we be surprised by them. The cross was a very
troublesome unwieldy load: but he that carried it a few minutes,
had the honour to have his name upon the record in the book of God,
though otherwise an obscure person; so that, wherever this gospel
is preached; so that, wherever this gospel is preached, there shall
this be told for a memorial to him: in like manner, though <i>no
affliction,</i> no cross, <i>for the present, be joyous, but
grievous,</i> yet afterward it yields a crown of glory to them that
are exercised thereby.</p>
</div><scripCom id="Mark.xvi-p13.2" osisRef="Bible:Mark.15.22-Mark.15.32" parsed="|Mark|15|22|15|32" passage="Mr 15:22-32" type="Commentary"/><div class="Commentary" id="Bible:Mark.15.22-Mark.15.32">
<h4 id="Mark.xvi-p13.3">The Crucifixion.</h4>
<p class="passage" id="Mark.xvi-p14">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
<i>it</i> 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 of his accusation was written
over, THE KING OF THE JEWS.   27 And with him they crucify two
thieves; the one on his right hand, and the other on his left.
  28 And the scripture was fulfilled, which saith, And he was
numbered with the transgressors.   29 And they that passed by
railed on him, wagging their heads, and saying, Ah, thou that
destroyest the temple, and buildest <i>it</i> in three days,  
30 Save thyself, and come down from the cross.   31 Likewise
also the chief priests mocking said among themselves with the
scribes, He saved others; himself he cannot save.   32 Let
Christ the King of Israel descend now from the cross, that we may
see and believe. And they that were crucified with him reviled
him.</p>
<p class="indent" id="Mark.xvi-p15">We have here the <i>crucifixion</i> of our
Lord Jesus.</p>
<p class="indent" id="Mark.xvi-p16">I. The <i>place where</i> he was crucified;
it was called <i>Golgotha—the place of a scull:</i> some think,
because of the heads of malefactors that were there cut off: it was
the common place of execution, as Tyburn, for he was in all
respects numbered with the transgressors. I know not how to give
any credit to it, but divers of the ancients mention it as a
current tradition, that in this place our first father Adam was
buried, and they think it highly congruous that there Christ should
be crucified; for as in Adam all die, so in Christ shall all be
made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great
names), take notice of it; nay, Cyprian adds, <i>Creditur à
piis—Many good people believe</i> that the blood of Christ
crucified did trickle down upon the scull of Adam, who was buried
in the same place. Something more credible is the tradition, that
this mount Calvary was <i>that mountain in the land of Moriah</i>
(and in the land of Moriah it certainly was, for so the country
about Jerusalem was called), on which Isaac was to be offered; and
the ram was offered instead of him; and then Abraham had an eye to
<i>this day</i> of Christ, when he called the place
<i>Jehovah-jireh—The Lord will provide,</i> expecting that so it
would be seen in the <i>mount of the Lord.</i></p>
<p class="indent" id="Mark.xvi-p17">II. The <i>time when</i> he was crucified;
it was the <i>third hour,</i> <scripRef id="Mark.xvi-p17.1" osisRef="Bible:Mark.15.25" parsed="|Mark|15|25|0|0" passage="Mk 15:25"><i>v.</i> 25</scripRef>. He was brought before Pilate
about the sixth hour (<scripRef id="Mark.xvi-p17.2" osisRef="Bible:John.19.14" parsed="|John|19|14|0|0" passage="Joh 19:14">John xix.
14</scripRef>), according to the Roman way of reckoning, which John
uses, with which ours at this day agrees, that is at six o'clock in
the morning; and then, at the <i>third hour,</i> according to the
Jews' way of reckoning, that is, about nine of the clock in the
morning, or soon after, they nailed him to the cross. Dr. Lightfoot
thinks the <i>third hour</i> is here mentioned, to intimate an
aggravation of the wickedness of the priests, they were here
prosecuting Christ to the death, though it was after the <i>third
hour,</i> when they ought to have been attending the service of the
temple, and offering the peace-offerings; it being the first day of
the <i>feast of unleavened bread,</i> when there was to be a
<i>holy convocation.</i> At that very time, when they should have
been, according to the duty of their place, presiding in the public
devotions, were they here venting their malice against the Lord
Jesus; yet these were the men that seemed so zealous for the
temple, and condemned Christ for speaking against it. Note, There
are many who pretend to be <i>for the church,</i> who yet care not
how seldom they <i>go to church.</i></p>
<p class="indent" id="Mark.xvi-p18">III. The indignities that were done him,
when he was nailed to the cross; as if that had not been
ignominious enough, they added several things to the ignominy of
it.</p>
<p class="indent" id="Mark.xvi-p19">1. It being the custom to give <i>wine</i>
to persons that were to be <i>put to death,</i> they <i>mingled</i>
his with <i>myrrh,</i> which was <i>bitter,</i> and made it
<i>nauseous;</i> he <i>tasted</i> it, but would not drink it; was
willing to admit the bitterness of it, but not the benefit of
it.</p>
<p class="indent" id="Mark.xvi-p20">2. The garments of those that were
crucified, being, as with us, the executioners' fee, the soldiers
<i>cast lots</i> upon his garments (<scripRef id="Mark.xvi-p20.1" osisRef="Bible:Mark.15.24" parsed="|Mark|15|24|0|0" passage="Mk 15:24"><i>v.</i> 24</scripRef>), threw dice (as our soldiers do
upon a drum-head), for them: so making themselves merry with his
misery, and sitting at their sport while he was hanging in
pain.</p>
<p class="indent" id="Mark.xvi-p21">3. They set up a superscription over his
head, by which they intended to reproach him, but really did him
both justice and honour, <i>The king of the Jews,</i> <scripRef id="Mark.xvi-p21.1" osisRef="Bible:Mark.15.26" parsed="|Mark|15|26|0|0" passage="Mk 15:26"><i>v.</i> 26</scripRef>. Here was no crime
alleged, but his sovereignty owned. Perhaps Pilate meant to cast
disgrace upon Christ as a baffled king, or upon the Jews, who by
their importunity had forced him, against his conscience, to
condemn Christ, as a people that deserved no better a king than he
seemed to be: however, God intended it to be the proclaiming even
of Christ upon the cross, the <i>king of Israel;</i> though Pilate
know not what he wrote, any more than Caiaphas what he said,
<scripRef id="Mark.xvi-p21.2" osisRef="Bible:John.11.51" parsed="|John|11|51|0|0" passage="Joh 11:51">John xi. 51</scripRef>. Christ
crucified is king of his church, his spiritual Israel; and even
then when he hung on the cross, he was like a king,
<i>conquering</i> his and his people's enemies, and
<i>triumphing</i> over them, <scripRef id="Mark.xvi-p21.3" osisRef="Bible:Col.2.15" parsed="|Col|2|15|0|0" passage="Col 2:15">Col. ii.
15</scripRef>. Now he was writing his laws in his own blood, and
preparing his favours for his subjects. Whenever we look unto
Christ crucified, we must remember the inscription over his head,
that he is a king, and we must give up ourselves to be his
subjects, as Israelites indeed.</p>
<p class="indent" id="Mark.xvi-p22">4. They crucified <i>two thieves</i> with
him, <i>one on his right hand, the other on his left,</i> and him
in the midst as the worst of the three (<scripRef id="Mark.xvi-p22.1" osisRef="Bible:Mark.15.27" parsed="|Mark|15|27|0|0" passage="Mk 15:27"><i>v.</i> 27</scripRef>); so great a degree of dishonour
did they hereby intend him. And, no doubt, it gave him
<i>disturbance</i> too. Some that have been imprisoned in the
common gaols, for the testimony of Jesus, have complained of the
company of cursing, swearing prisoners, more than any other of the
grievances of their prison. Now, in the midst of such our Lord
Jesus was <i>crucified;</i> while he lived he had, and there was
occasion, <i>associated</i> with sinners, to do them good; and now
when he died, he was for the same purpose joined with them, for he
<i>came into the world,</i> and went out of it, to <i>save
sinners,</i> even the chief. But this evangelist takes particular
notice of the fulfilling of the scriptures in it, <scripRef id="Mark.xvi-p22.2" osisRef="Bible:Mark.15.28" parsed="|Mark|15|28|0|0" passage="Mk 15:28"><i>v.</i> 28</scripRef>. In that famous
prediction of Christ's sufferings (<scripRef id="Mark.xvi-p22.3" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>), it was foretold that he
should be numbered with the <i>transgressors,</i> because he was
made <i>sin for us.</i></p>
<p class="indent" id="Mark.xvi-p23">5. The spectators, that is, the generality
of them, instead of condoling with him in his misery, added to it
by insulting over him. Surely never was such an instance of
barbarous inhumanity toward the vilest malefactor: but thus the
devil showed the utmost rage against him, and thus he submitted to
the greatest dishonours that could be done him.</p>
<p class="indent" id="Mark.xvi-p24">(1.) Even they that <i>passed by,</i> that
were no way concerned, <i>railed on him,</i> <scripRef id="Mark.xvi-p24.1" osisRef="Bible:Mark.15.29" parsed="|Mark|15|29|0|0" passage="Mk 15:29"><i>v.</i> 29</scripRef>. If their hearts were so
hardened, that their compassions were not moved with such a
spectacle, yet they should have thought it enough to have their
curiosity gratified; but that will not serve: as if they were not
only divested of all humanity, but were devils in human shape, they
taunted him, and expressed themselves with the utmost detestation
of him, and indignation at him, and shot thick at him their arrows,
even <i>bitter words.</i> The chief priests, no doubt, put these
sarcasms into their mouths, <i>Thou that destroyest the temple, and
buildest it in three days, now,</i> if thou canst, <i>save
thyself,</i> and <i>come down from the cross.</i> They triumph as
if now that they had got him to the cross, there were no danger of
his <i>destroying the temple;</i> whereas the <i>temple</i> of
which <i>he</i> spoke, he was now <i>destroying,</i> and did within
<i>three days build it up;</i> and the temple of which <i>they</i>
spoke, he did by men, that were <i>his sword</i> and <i>his
hand,</i> destroy not many years after. When secure sinners think
the danger is over, it is then most ready to seize them: the day of
the Lord <i>comes as a thief</i> upon those that <i>deny</i> his
coming, and say, Where is the promise of it? much more upon those
that <i>defy</i> his coming, and say, <i>Let him make speed, and
hasten his work.</i></p>
<p class="indent" id="Mark.xvi-p25">(2.) Even the chief priests, who, being
<i>taken from among men</i> and ordained for men, should have
compassion even on those that are out of the way, should be tender
of those that are suffering and dying (<scripRef id="Mark.xvi-p25.1" osisRef="Bible:Heb.5.1-Heb.5.2" parsed="|Heb|5|1|5|2" passage="Heb 5:1,2">Heb. v. 1, 2</scripRef>), yet they poured vinegar
instead of oil into his wounds, they <i>talked to the grief</i> of
him <i>whom God had smitten</i> (<scripRef id="Mark.xvi-p25.2" osisRef="Bible:Ps.69.26" parsed="|Ps|69|26|0|0" passage="Ps 69:26">Ps.
lxix. 26</scripRef>), they <i>mocked him,</i> they said, <i>He
saved others,</i> healed and helped them, but now it appears that
it was not by his own power, for <i>himself he cannot save.</i>
They challenged him to <i>come down from the cross,</i> if he
could, <scripRef id="Mark.xvi-p25.3" osisRef="Bible:Mark.15.32" parsed="|Mark|15|32|0|0" passage="Mk 15:32"><i>v.</i> 32</scripRef>. Let
them but <i>see</i> that, and they would <i>believe;</i> whereas
they would not believe, when he gave them a more convincing sign
than that, when he came up from the grave. These chief priests, one
would think, might now have found themselves <i>other work</i> to
do: if they would not go to do their duty in <i>the temple,</i> yet
they might have been employed in an office not foreign to their
profession; though they would not offer any counsel or comfort to
the Lord Jesus, yet they might have given some help to the thieves
in their dying moments (the monks and priests in Popish countries
are very officious about criminals broken upon the wheel, a death
much like that of the cross); but they do not think that their
business.</p>
<p class="indent" id="Mark.xvi-p26">(3.) Even they that were crucified with
him, reviled him (<scripRef id="Mark.xvi-p26.1" osisRef="Bible:Mark.15.32" parsed="|Mark|15|32|0|0" passage="Mk 15:32"><i>v.</i>
32</scripRef>); one of them did, so wretchedly was his heart
hardened even in the depth of misery, and at the door of
eternity.</p>
</div><scripCom id="Mark.xvi-p26.2" osisRef="Bible:Mark.15.33-Mark.15.41" parsed="|Mark|15|33|15|41" passage="Mr 15:33-41" type="Commentary"/><div class="Commentary" id="Bible:Mark.15.33-Mark.15.41">
<h4 id="Mark.xvi-p26.3">The Crucifixion.</h4>
<p class="passage" id="Mark.xvi-p27">33 And when the sixth hour was come, there was
darkness over the whole land until the ninth hour.   34 And at
the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi,
lama sabachthani? which is, being interpreted, My God, my God, why
hast thou forsaken me?   35 And some of them that stood by,
when they heard <i>it,</i> said, Behold, he calleth Elias.  
36 And one ran and filled a sponge full of vinegar, and put
<i>it</i> on a reed, and gave him to drink, saying, Let alone; let
us see whether Elias will come to take him down.   37 And
Jesus cried with a loud voice, and gave up the ghost.   38 And
the veil of the temple was rent in twain from the top to the
bottom.   39 And when the centurion, which stood over against
him, saw that he so cried out, and gave up the ghost, he said,
Truly this man was the Son of God.   40 There were also women
looking on afar off: among whom was Mary Magdalene, and Mary the
mother of James the less and of Joses, and Salome;   41 (Who
also, when he was in Galilee, followed him, and ministered unto
him;) and many other women which came up with him unto
Jerusalem.</p>
<p class="indent" id="Mark.xvi-p28">Here we have an account of Christ's dying,
how his enemies abused him, and God honoured him at his death.</p>
<p class="indent" id="Mark.xvi-p29">I. There was a thick <i>darkness</i> over
<i>the whole land</i> (some think over the whole earth), for three
hours, from noon till three of the clock. Now the scripture was
fulfilled (<scripRef id="Mark.xvi-p29.1" osisRef="Bible:Amos.8.9" parsed="|Amos|8|9|0|0" passage="Am 8:9">Amos viii. 9</scripRef>),
<i>I will cause the sun to go down at noon,</i> and I will
<i>darken the earth in the clear day;</i> and <scripRef id="Mark.xvi-p29.2" osisRef="Bible:Jer.15.9" parsed="|Jer|15|9|0|0" passage="Jer 15:9">Jer. xv. 9</scripRef>, <i>Her sun is gone down while it
is yet day.</i> The Jews have often demanded of Christ a <i>sign
from heaven;</i> and now they had one, but such a one as signified
the blinding of their eyes. It was a sign of the darkness that was
come, and coming, upon the Jewish church and nation. They were
doing their utmost to extinguish the Sun of righteousness, which
was now setting, and the rising again of which they would never
own; and what then might be expected among them but a worse than
Egyptian darkness? This intimated to them, that the things which
belonged to their peace, were now <i>hid from their eyes,</i> and
that the day of the Lord was at hand, which should be to them a
<i>day of darkness and gloominess,</i> <scripRef id="Mark.xvi-p29.3" osisRef="Bible:Joel.2.1-Joel.2.2" parsed="|Joel|2|1|2|2" passage="Joe 2:1,2">Joel ii. 1, 2</scripRef>. It was the power of darkness
that they were now under, the works of darkness that they were now
doing; and such as this should their doom justly be, who <i>loved
darkness rather than light.</i></p>
<p class="indent" id="Mark.xvi-p30">II. Toward the close of this darkness, our
Lord Jesus, in the agony of his soul, cried out, <i>My God, my God,
why hast thou forsaken me?</i> <scripRef id="Mark.xvi-p30.1" osisRef="Bible:Mark.15.34" parsed="|Mark|15|34|0|0" passage="Mk 15:34"><i>v.</i> 34</scripRef>. The darkness signified the
present cloud which the human soul of Christ was under, when he was
making it an <i>offering for sin.</i> Mr. Fox, in his <i>Acts and
Monuments</i> (vol. 3, p. 160), tells of one Dr. Hunter, a martyr
in queen Mary's time, who, being fastened to the stake, to be
burnt, put up this short prayer, <i>Son of God, shine upon me;</i>
and immediately the sun in the firmament shone out of the dark
cloud, so full in his face, that he was forced to look another way,
which was very comfortable to him. But our Lord Jesus, on the
contrary, was denied the light of the sun, when he was in his
sufferings, to signifying the withdrawing of the light of God's
countenance. And this he complained of more than any thing; he did
not complain of his disciples' forsaking him, but of his Father's,
1. Because this <i>wounded his spirit;</i> and that is a thing
<i>hard to bear</i> (<scripRef id="Mark.xvi-p30.2" osisRef="Bible:Prov.18.14" parsed="|Prov|18|14|0|0" passage="Pr 18:14">Prov. xviii.
14</scripRef>); brought the waters into his soul, <scripRef id="Mark.xvi-p30.3" osisRef="Bible:Ps.69.1-Ps.69.3" parsed="|Ps|69|1|69|3" passage="Ps 69:1-3">Ps. lxix. 1-3</scripRef>. 2. Because in this
especially he was <i>made sin for us;</i> our iniquities had
deserved <i>indignation and wrath</i> upon the soul (<scripRef id="Mark.xvi-p30.4" osisRef="Bible:Rom.2.8" parsed="|Rom|2|8|0|0" passage="Ro 2:8">Rom. ii. 8</scripRef>), and therefore, Christ,
being made a <i>sacrifice,</i> underwent as much of it as he was
capable of; and it could not but bear hard indeed upon him who had
lain <i>in the bosom</i> of the Father from eternity, and was
<i>always his light.</i> These symptoms of divine wrath, which
Christ was under in his sufferings, were like that fire from heaven
which had been sent sometimes, in extraordinary cases, to consume
the sacrifices (as <scripRef id="Mark.xvi-p30.5" osisRef="Bible:Lev.9.24 Bible:2Chr.7.1 Bible:1Kgs.18.38" parsed="|Lev|9|24|0|0;|2Chr|7|1|0|0;|1Kgs|18|38|0|0" passage="Le 9:24,2Ch 7:1,1Ki 18:38">Lev. ix. 24; 2 Chron. vii. 1; 1 Kings
xviii. 38</scripRef>); and it was always a token of God's
acceptance. The fire that should have fallen upon the
<i>sinner,</i> if God had not been <i>pacified,</i> fell upon the
<i>sacrifice,</i> as a token that he was so; therefore it now fell
upon Christ, and extorted him from this <i>loud</i> and
<i>bitter</i> cry. When Paul was to be <i>offered</i> as a
sacrifice for the <i>service of saints,</i> he could <i>joy</i> and
<i>rejoice</i> (<scripRef id="Mark.xvi-p30.6" osisRef="Bible:Phil.2.17" parsed="|Phil|2|17|0|0" passage="Php 2:17">Phil. ii.
17</scripRef>); but it is another thing to be offered as a
sacrifice for <i>the sin of sinners.</i> Now, at the <i>sixth
hour,</i> and so to the <i>ninth,</i> the <i>sun</i> was
<i>darkened</i> by an extraordinary eclipse; and if it be true, as
some astronomers compute, that in the evening of this day on which
Christ died there was an eclipse of the moon, that was natural and
expected, in which seven digits of the moon were darkened, and it
continued from five o'clock till seven, it is remarkable, and yet
further significant of the darkness of the time that then was. When
the <i>sun</i> shall be <i>darkened,</i> the <i>moon</i> also shall
<i>not give her light.</i></p>
<p class="indent" id="Mark.xvi-p31">III. Christ's prayer was bantered by them
that stood by (<scripRef id="Mark.xvi-p31.1" osisRef="Bible:Mark.15.35-Mark.15.36" parsed="|Mark|15|35|15|36" passage="Mk 15:35,36"><i>v.</i> 35,
36</scripRef>); because he cried, <i>Eli, Eli,</i> or (as Mark has
it, according to the Syriac dialect) <i>Eloi, Eloi,</i> they said,
<i>He calls for Elias,</i> though they knew very well what he said,
and what it signified, <i>My God, My God.</i> Thus did they
represent him as <i>praying to saints,</i> either because he had
abandoned God, or God had abandoned him; and hereby they would make
him more and more odious to the people. One of them <i>filled a
sponge with vinegar,</i> and reached it up to him upon a reed; "Let
him cool his mouth with that, it is a drink good enough for him,"
<scripRef id="Mark.xvi-p31.2" osisRef="Bible:Mark.15.36" parsed="|Mark|15|36|0|0" passage="Mk 15:36"><i>v.</i> 36</scripRef>. This was
intended for a further affront and abuse to him; and whoever it was
that checked him who did it, did but add to the reproach; "<i>Let
him alone;</i> he has called for Elias: <i>let us see whether Elias
will come take him down;</i> and if not, we may conclude that he
also hath abandoned him."</p>
<p class="indent" id="Mark.xvi-p32">IV. Christ did again <i>cry with a loud
voice,</i> and so <i>gave up the ghost,</i> <scripRef id="Mark.xvi-p32.1" osisRef="Bible:Mark.15.37" parsed="|Mark|15|37|0|0" passage="Mk 15:37"><i>v.</i> 37</scripRef>. He was now commending his soul
into his Father's hand; and though God is not moved with any
<i>bodily exercise,</i> yet this loud voice signified the great
strength and ardency of affection wherewith he did it; to teach us,
in every thing wherein we have to do with God, to put forth our
utmost vigour, and to perform all the duties of religion,
particularly that of <i>self-resignation,</i> with our whole heart
and whole soul; and then, though speech fails, that we cannot
<i>cry with a loud voice,</i> as Christ did, yet if God be the
<i>strength of the heart,</i> that will not fail. Christ was really
and truly <i>dead,</i> for he <i>gave up the ghost;</i> his human
soul departed to the world of spirits, and left his body a
breathless clod of clay.</p>
<p class="indent" id="Mark.xvi-p33">V. Just at that instant that Christ died
upon <i>mount Calvary,</i> the veil of the <i>temple</i> was
<i>rent in twain from the top to the bottom,</i> <scripRef id="Mark.xvi-p33.1" osisRef="Bible:Mark.15.38" parsed="|Mark|15|38|0|0" passage="Mk 15:38"><i>v.</i> 38</scripRef>. This bespoke a great deal, 1.
Of the terror of the unbelieving Jews; for it was a presage of the
utter destruction of their church and nation, which followed not
long after; it was like the cutting asunder of the <i>staff of
beauty</i> (for this veil was exceedingly splendid and glorious,
<scripRef id="Mark.xvi-p33.2" osisRef="Bible:Exod.26.31" parsed="|Exod|26|31|0|0" passage="Ex 26:31">Exod. xxvi. 31</scripRef>), and that
was done at the same time when they gave for his price <i>thirty
pieces of silver</i> (<scripRef id="Mark.xvi-p33.3" osisRef="Bible:Zech.11.10 Bible:Zech.11.12" parsed="|Zech|11|10|0|0;|Zech|11|12|0|0" passage="Zec 11:10,12">Zech. xi.
10, 12</scripRef>), to <i>break the covenant which he had made with
that people.</i> Now it was time to cry, <i>Ichabod, The glory is
departed from Israel.</i> Some think that the story which Josephus
relates, of the temple door opening of its own accord, with that
voice, <i>Let us depart hence,</i> some years before the
destruction of Jerusalem, is the same with this; but that is not
probable: however, this had the same signification, according to
that (<scripRef id="Mark.xvi-p33.4" osisRef="Bible:Hos.5.14" parsed="|Hos|5|14|0|0" passage="Ho 5:14">Hos. v. 14</scripRef>), <i>I will
tear, and go away.</i> 2. It bespeaks a great deal of comfort to
all believing Christians, for it signifies the consecrating and
laying open to us of a <i>new and living way into the holiest</i>
by the <i>blood of Jesus.</i></p>
<p class="indent" id="Mark.xvi-p34">VI. The centurion who commanded the
detachment which had the oversight of the execution was convinced,
and confessed that this Jesus was the <i>Son of God,</i> <scripRef id="Mark.xvi-p34.1" osisRef="Bible:Mark.15.39" parsed="|Mark|15|39|0|0" passage="Mk 15:39"><i>v.</i> 39</scripRef>. One thing that
satisfied him, was, that he <i>so cried out, and gave up the
ghost:</i> that one who was ready to give up the ghost, should be
able to cry out so, was very surprising. Of all the sad spectacles
of this kind he never observed the like; and that one who had
strength to cry so loud, should yet immediately give up the ghost,
this also made him wonder; and he said, to the honour of Christ,
and the shame of those that abused him, <i>Truly this man was the
Son of God.</i> But what reason had he to say so? I answer, 1. He
had reason to say that he suffered <i>unjustly,</i> and had a great
deal of wrong done him. Note, He suffered for saying that he was
<i>the Son of God;</i> and it was true, he did say so, so that if
he suffered unjustly, as it was plain by all the circumstances of
his suffering that he did, then what he said was true, and he was
indeed the <i>Son of God.</i> 2. He had reason to say that he was a
<i>favourite of heaven,</i> and one for whom the almighty power was
particularly engaged, seeing how Heaven did him honour at his
death, and frowned upon his persecutors. "Surely," thinks he, "this
must be some divine person, highly beloved of God." This he
expresses by such words as denote his eternal generation as God,
and his special designation to the office of Mediator, though he
meant not so. Our Lord Jesus, even in the depth of his sufferings
and humiliation, was the Son of God, and was declared to be so
<i>with power.</i></p>
<p class="indent" id="Mark.xvi-p35">VII. There were some of his friends, the
good women especially, that attended him (<scripRef id="Mark.xvi-p35.1" osisRef="Bible:Mark.15.40-Mark.15.41" parsed="|Mark|15|40|15|41" passage="Mk 15:40,41"><i>v.</i> 40, 41</scripRef>); <i>There were women
looking on afar off:</i> the <i>men</i> durst not be seen at all,
the mob was so very outrageous; <i>Currenti cede furori—Give way
to the raging torrent,</i> they thought, was good counsel now. The
women durst not come near, but stood at a distance, overwhelmed
with grief. Some of these women are here named. <i>Mary
Magdalene</i> was one; she had been his patient, and owed all her
comfort to his power and goodness, which rescued her out of the
possession of seven devils, in gratitude for which she thought she
could never do enough for him. <i>Mary</i> also was there, <i>the
mother of James the little, Jacobus parvus,</i> so the word is;
probably, he was so called because he was, like Zaccheus, little of
stature. This Mary was the wife of Cleophas or Alpheus, sister to
the virgin Mary. These women had followed Christ <i>from
Galilee,</i> though they were not required to attend the feast, as
the males were; but it is probably that they came, in expectation
that his temporal kingdom would now shortly be set up, and big with
hopes of preferment for themselves, and their relations under him.
It is plain that the mother of Zebedee's children was so (<scripRef id="Mark.xvi-p35.2" osisRef="Bible:Matt.20.21" parsed="|Matt|20|21|0|0" passage="Mt 20:21">Matt. xx. 21</scripRef>); and now to see
<i>him</i> upon a cross, whom they thought to have seen upon a
throne, could not but be a great disappointment to them. Note,
Those that follow Christ, in expectation of great things in this
world by him, and by the profession of his religion, may probably
live to see themselves sadly disappointed.</p>
</div><scripCom id="Mark.xvi-p35.3" osisRef="Bible:Mark.15.42-Mark.15.47" parsed="|Mark|15|42|15|47" passage="Mr 15:42-47" type="Commentary"/><div class="Commentary" id="Bible:Mark.15.42-Mark.15.47">
<h4 id="Mark.xvi-p35.4">The Burial of Christ; The Women at the
Sepulchre.</h4>
<p class="passage" id="Mark.xvi-p36">42 And now when the even was come, because it
was the preparation, that is, the day before the sabbath,   43
Joseph of Arimathæa, an honourable counsellor, which also waited
for the kingdom of God, came, and went in boldly unto Pilate, and
craved the body of Jesus.   44 And Pilate marvelled if he were
already dead: and calling <i>unto him</i> the centurion, he asked
him whether he had been any while dead.   45 And when he knew
<i>it</i> of the centurion, he gave the body to Joseph.   46
And he bought fine linen, and took him down, and wrapped him in the
linen, and laid him in a sepulchre which was hewn out of a rock,
and rolled a stone unto the door of the sepulchre.   47 And
Mary Magdalene and Mary <i>the mother</i> of Joses beheld where he
was laid.</p>
<p class="indent" id="Mark.xvi-p37">We are here attending the funeral of our
Lord Jesus, a solemn, mournful funeral. O that we may by grace be
planted in the likeness of it! Observe,</p>
<p class="indent" id="Mark.xvi-p38">I. How the body of Christ was
<i>begged.</i> It was, as the dead bodies of malefactors are, at
the disposal of the government. Those that hurried him to the
cross, designed that he should make <i>his grave with the
wicked;</i> but God designed he should make it <i>with the rich</i>
(<scripRef id="Mark.xvi-p38.1" osisRef="Bible:Isa.53.9" parsed="|Isa|53|9|0|0" passage="Isa 53:9">Isa. liii. 9</scripRef>), and so he
did. We are here told,</p>
<p class="indent" id="Mark.xvi-p39">1. When the body of Christ was begged, in
order to its being buried, and why such haste was made with the
funeral; <i>The even was come,</i> and it was <i>the
preparation,</i> that is, <i>the day before the sabbath,</i>
<scripRef id="Mark.xvi-p39.1" osisRef="Bible:Mark.15.42" parsed="|Mark|15|42|0|0" passage="Mk 15:42"><i>v.</i> 42</scripRef>. The Jews were
more strict in the observation of the sabbath than of any other
feast; and therefore, though this day was itself a
<i>feast-day,</i> yet they observed it more religiously as the
<i>eve</i> of the <i>sabbath;</i> when they prepared their houses
and tables for the <i>splendid</i> and <i>joyful</i> solemnizing of
the sabbath day. Note, The day before the sabbath should be a day
of preparation for the sabbath, not of our houses and tables, but
of our hearts, which, as much as possible, should be <i>freed</i>
from the cares and business of the world, and <i>fixed,</i> and put
in frame for the service and enjoyment of God. Such work is to be
done, and such advantages are to be gained on the sabbath day, that
it is requisite we should get ready for it a day before; nay, the
whole week should be divided between the improvement of the
foregoing sabbath and the preparation for the following
sabbath.</p>
<p class="indent" id="Mark.xvi-p40">2. Who was it that begged the body, and
took care for the decent interment of it; it was <i>Joseph of
Arimathea,</i> who is here called an <i>honourable counsellor</i>
(<scripRef id="Mark.xvi-p40.1" osisRef="Bible:Mark.15.43" parsed="|Mark|15|43|0|0" passage="Mk 15:43"><i>v.</i> 43</scripRef>), a person of
character and distinction, and in an office of public trust; some
think <i>in the state,</i> and that he was one of Pilate's privy
council; his post rather seems to have been <i>in the church,</i>
he was one of the <i>great Sanhedrim</i> of the Jews, or one of the
high priest's council. He was <b><i>euschemon
bouleutes</i></b>—<i>a counsellor that conducted himself in his
place as did become him.</i> Those are truly honourable, and those
only, in place of power and trust, who make conscience of their
duty, and whose deportment is agreeable to their preferment. But
here is a more shining character put upon him; he was one that
<i>waited for the kingdom of God,</i> the kingdom of grace on
earth, and of glory in heaven, the kingdom of the Messiah. Note,
Those who <i>wait for the kingdom of God,</i> and hope for an
interest in the privileges of it, must show it by their forwardness
to own Christ's cause and interest, even then when it seems to be
crushed and run down. Observe, Even among the <i>honourable
counsellors</i> there were some, there was <i>one</i> at least,
that waited for the kingdom of God, whose faith will condemn the
unbelief of all the rest. This man God raised up for this necessary
service, when none of Christ's disciples could, or durst, undertake
it, having neither purse, nor interest, nor courage, for it.
<i>Joseph went in boldly to Pilate;</i> though he knew how much it
would affront the chief priests, who had loaded him with so much
reproach, to see any honour done him, yet he <i>put on courage;</i>
perhaps at first he was a little afraid, but
<b><i>tolmesas</i></b>—<i>taking heart on it,</i> he determined to
show this respect to the remains of the Lord Jesus, let the worst
come to the worst.</p>
<p class="indent" id="Mark.xvi-p41">3. What a surprise it was to Pilate, to
hear that he was <i>dead</i> (Pilate, perhaps, expecting that he
would have saved himself, and come down from the cross), especially
that he was <i>already dead,</i> that one who seemed to have more
than ordinary vigour, should so soon yield to death. Every
circumstance of Christ's dying was marvellous; for from first to
last his name was called <i>Wonderful.</i> Pilate doubted (so some
understand it) whether he was yet dead or no, fearing lest he
should be imposed upon, and the body should be <i>taken down
alive,</i> and recovered, whereas the sentence was, as with us, to
hang <i>till the body be dead.</i> He therefore called the
centurion, his own officer, and asked him <i>whether he had been
any while dead</i> (<scripRef id="Mark.xvi-p41.1" osisRef="Bible:Mark.15.44" parsed="|Mark|15|44|0|0" passage="Mk 15:44"><i>v.</i>
44</scripRef>), whether it was so long since they perceived any
sign of life in him, any breath or motion, that they might conclude
he was dead past recall. The centurion could assure him of this,
for he had particularly observed how <i>he gave up the ghost,</i>
<scripRef id="Mark.xvi-p41.2" osisRef="Bible:Mark.15.39" parsed="|Mark|15|39|0|0" passage="Mk 15:39"><i>v.</i> 39</scripRef>. There was a
special providence in it, that Pilate should be so strict in
examining this, that there might be no pretence to say that he was
buried alive, and so to take away the truth of his resurrection;
and so fully was this determined, that the objection was never
started. Thus the truth of Christ gains confirmation, sometimes,
even from its enemies.</p>
<p class="indent" id="Mark.xvi-p42">II. How the body of Christ was
<i>buried.</i> Pilate gave Joseph leave to take down the body, and
do what he pleased with it. It was a wonder the chief priests were
not too quick for him, and had not first begged the body of Pilate,
to expose it and drag it about the streets, but that remainder of
their wrath did God restrain, and gave that invaluable prize to
Joseph, who knew how to value it; and the hearts of the priests
were so influenced, that they did not oppose it. <i>Sit divus, modo
non sit vivus—We care not for his being adored, provided he be not
revived.</i></p>
<p class="indent" id="Mark.xvi-p43">1. Joseph bought <i>fine linen</i> to wrap
the body in, though in such a case old linen that had been worn
might have been thought sufficient. In paying respects to Christ it
becomes us to be <i>generous,</i> and to serve him with the
<i>best</i> that can be got, not with that which can be got at the
best hand.</p>
<p class="indent" id="Mark.xvi-p44">2. He <i>took down</i> the body, mangled
and macerated as it was, and <i>wrapt it in the linen</i> as a
treasure of great worth. Our Lord Jesus hath commanded himself to
be delivered to us sacramentally in the ordinance of the Lord's
supper, which we should receive in such a manner as may best
express our love to him who loved us and died for us.</p>
<p class="indent" id="Mark.xvi-p45">3. He <i>laid it in a sepulchre</i> of his
own, in a private place. We sometimes find it spoken of in the
story of the kings of Judah, as a slur upon the memory of the
wicked kings, that they were not buried in the <i>sepulchres of the
kings;</i> our Lord Jesus, though he did no evil but much good, and
to him was given the throne of his father David, yet was buried in
the graves of the common people, for it was not in this world, but
in the other, that <i>his rest was glorious.</i> The sepulchre
belonged to Joseph. Abraham when he had no other possession in the
land of Canaan, yet had a burying-place, but Christ had not so much
as that. This sepulchre was <i>hewn out of a rock,</i> for Christ
died to make the grave a <i>refuge</i> and shelter to the saints,
and being hewn out of a rock, it is a <i>strong</i> refuge. <i>O
that thou wouldest hide me in the grave!</i> Christ himself is a
<i>hiding place</i> to his people, that is, as <i>the shadow of a
great rock.</i></p>
<p class="indent" id="Mark.xvi-p46">4. He <i>rolled a stone to the door of the
sepulchre,</i> for so the manner of the Jews was to bury. When
Daniel was put into the lion's den, a stone was laid to the mouth
of it to keep him in, as here to the door of Christ's sepulchre,
but neither of them could keep off the angels' visits to the
prisoners.</p>
<p class="indent" id="Mark.xvi-p47">5. Some of the good women attended the
funeral, and <i>beheld where he was laid,</i> that they might come
after the sabbath to anoint the dead body, because they had not
time to do it now. When Moses, the mediator and lawgiver of the
Jewish church, was buried, care was taken that no man should
<i>know of his sepulchre</i> (<scripRef id="Mark.xvi-p47.1" osisRef="Bible:Deut.34.6" parsed="|Deut|34|6|0|0" passage="De 34:6">Deut.
xxxiv. 6</scripRef>), because the respect of the people towards his
person were to die with him; but when our great Mediator and
Lawgiver was buried, special notice was taken of his sepulchre,
because he was to <i>rise again:</i> and the care taken of his
body, bespeaks the care which he himself will take concerning his
body the church. Even when it seems to be a dead body, and as a
valley full of dry bones, it shall be preserved in order to a
resurrection; as shall also the dead bodies of the saints, with
whose dust there is a covenant in force which shall not be
forgotten. Our mediations on Christ's burial should lead us to
think of our own, and should help to make the grave familiar to us,
and so to render that bed easy which we must shortly make in the
darkness. Frequent thoughts of it would not only take off the dread
and terror of it, but quicken us, since the <i>graves</i> are
always ready for us, to get ready for the graves, <scripRef id="Mark.xvi-p47.2" osisRef="Bible:Job.17.1" parsed="|Job|17|1|0|0" passage="Job 17:1">Job xvii. 1</scripRef>.</p>
</div></div2>