Bible Heaven/Bible Heaven.iso/robertsn/rwp-mr/mr15.rwp

Text File | 1993-03-13 | 16KB | 298 lines

15:1 {In the morning} (\prôi\). The ratification meeting after
day. See on »Mt 26:1-5| for details. {Held a consultation}
(\sumboulion poiêsantes\). So text of Westcott and Hort (Vulgate
_consilium facientes_), though they give \hetoimasantes\ in the
margin. The late and rare word \sumboulion\ is like the Latin
_consilium_. If \hetoimasantes\ is the correct text, the idea
would be rather to prepare a concerted plan of action (Gould).
But their action was illegal on the night before and they felt
the need of this ratification after dawn which is described in
#Lu 22:66-71|, who does not give the illegal night trial. {Bound
Jesus} (\dêsantes ton Iêsoun\). He was bound on his arrest (#Joh
18:12|) when brought before Annas who sent him on bound to
Caiaphas (#Joh 18:24|) and now he is bound again as he is sent to
Pilate (#Mr 15:1; Mt 27:2|). It is implied that he was unbound
while before Annas and then before Caiaphas and the Sanhedrin.

15:2 {Art thou the King of the Jews?} (\Su ei ho basileus tôn
Ioudaiôn;\). This is the only one of the charges made by the
Sanhedrin to Pilate (#Lu 23:2|) that he notices. He does not
believe this one to be true, but he has to pay attention to it or
be liable to charges himself of passing over a man accused of
rivalry and revolution against Caesar. #Joh 18:28-32| gives the
interview with Jesus that convinces Pilate that he is a harmless
religious fanatic. See on »Mt 26:11|. {Thou sayest} (\su
legeis\). An affirmation, though in #Joh 18:34-37| there is a
second and fuller interview between Pilate and Jesus. "Here, as
in the trial before the Sanhedrin, this is the one question that
Jesus answers. It is the only question on which his own testimony
is important and necessary" (Gould). The Jews were out on the
pavement or sidewalk outside the palace while Pilate came out to
them from above on the balcony (#Joh 18:28f.|) and had his
interviews with Jesus on the inside, calling Jesus thither (#Joh
18:33|).

15:3 {Accused him of many things} (\katêgoroun autou polla\).
Imperfect tense, repeated accusations besides those already made.
They let loose their venom against Jesus. One of the common verbs
for speaking against in court (\kata\ and \agoreuô\). It is used
with the genitive of the person and the accusative of the thing.

15:5 {Marvelled} (\thaumazein\). Pilate was sure of the innocence
of Jesus and saw through their envy (#Mr 15:10|), but he was
hoping that Jesus would answer these charges to relieve him of
the burden. He marvelled also at the self-control of Jesus.

15:6 {Used to release} (\apeluen\). Imperfect tense of customary
action where #Mt 27:15| has the verb \eiôthei\ (was accustomed
to). {They asked of him} (\parêitounto\). Imperfect middle,
expressing their habit also.

15:7 {Bound with them that had made insurrection} (\meta tôn
stasiastôn dedemenos\). A desperate criminal, leader in the
insurrection, sedition (\en têi stasei\), or revolution against
Rome, the very thing that the Jews up at Bethsaida Julias had
wanted Jesus to lead (#Joh 6:15|). Barabbas was the leader of
these rioters and was bound with them. {Had committed murder}
(\phonon pepoiêkeisan\). Past perfect indicative without augment.
Murder usually goes with such rioters and the priests and people
actually chose a murderer in preference to Jesus.

15:8 {As he was wont to do unto them} (\kathôs epoiei autois\).
Imperfect of customary action again and dative case.

15:9 {The King of the Jews} (\ton basilea tôn Ioudaiôn\). That
phrase from this charge sharpened the contrast between Jesus and
Barabbas which is bluntly put in #Mt 27:17| "Barabbas or Jesus
which is called Christ." See discussion there.

15:10 {He perceived} (\eginôsken\). Imperfect tense descriptive
of Pilate's growing apprehension from their conduct which
increased his intuitive impression at the start. It was gradually
dawning on him. Both Mark and Matthew give "envy" (\phthonon\) as
the primary motive of the Sanhedrin. Pilate probably had heard of
the popularity of Jesus by reason of the triumphal entry and the
temple teaching. {Had delivered} (\paradedôkeisan\). Past perfect
indicative without augment where #Mt 27:18| has the first aorist
(kappa aorist) indicative \paredôkan\, not preserving the
distinction made by Mark. The aorist is never used "as" a past
perfect.

15:11 {Stirred up} (\aneseisan\). {Shook up} like an earthquake
(\seismos\). #Mt 27:20| has a weaker word, "persuaded"
(\epeisan\). Effective aorist indicative. The priests and scribes
had amazing success. If one wonders why the crowd was fickle, he
may recall that this was not yet the same people who followed him
in triumphal entry and in the temple. That was the plan of Judas
to get the thing over before those Galilean sympathizers waked
up. "It was a case of regulars against an irregular, of priests
against prophet" (Gould). "But Barabbas, as described by Mark,
represented a popular passion, which was stronger than any
sympathy they might have for so unworldly a character as
Jesus--the passion for _political liberty_" (Bruce). "What
unprincipled characters they were! They accuse Jesus to Pilate of
political ambition, and they recommend Barabbas to the people for
the same reason" (Bruce). The Sanhedrin would say to the people
that Jesus had already abdicated his kingly claims while to
Pilate they went on accusing him of treason to Caesar. {Rather}
(_mâllon_). Rather than Jesus. It was a gambler's choice.

15:12 {Whom ye call the King of the Jews} (\hon legete ton
basilea tôn Ioudaiôn\). Pilate rubs it in on the Jews (cf. verse
#9|). The "then" (\oun\) means since you have chosen Barabbas
instead of Jesus.

15:13 {Crucify him} (\Staurôson auton\). #Lu 23:21| repeats the
verb. #Mt 27:22| has it, "Let him be crucified." There was a
chorus and a hubbub of confused voices all demanding crucifixion
for Christ. Some of the voices beyond a doubt had joined in the
hallelujahs to the Son of David in the triumphal entry. See on
»Mt 27:23| for discussion of #Mr 15:14|.

15:15 {To content the multitude} (\tôi ochlôi to hikanon
poiêsai\). A Latin idiom (_satisfacere alicui_), to do what is
sufficient to remove one's ground of complaint. This same phrase
occurs in Polybius, Appian, Diogenes Laertes, and in late papyri.
Pilate was afraid of this crowd now completely under the control
of the Sanhedrin. He knew what they would tell Caesar about him.
See on »Mt 27:26| for discussion of the scourging.

15:16 {The Praetorium} (\praitôrion\). In #Mt 27:27| this same
word is translated "palace." That is its meaning here also, the
palace in which the Roman provincial governor resided. In #Php
1:13| it means the Praetorian Guard in Rome. Mark mentions here
"the court" (\tês aulês\) inside of the palace into which the
people passed from the street through the vestibule. See further
on Matthew about the "band."

15:17 {Purple} (\porphuran\). #Mt 27:28| has "scarlet robe" which
see for discussion as well as for the crown of thorns.

15:19 {Worshipped him} (\prosekunoun\). In mockery. Imperfect
tense as are \etupton\ (smote) and \eneptuon\ (did spit upon).
Repeated indignities.

15:20 {They lead him out} (\exagousin auton\). Vivid historical
present after imperfects in verse #19|.

15:21 {They compel} (\aggareuousin\). Dramatic present indicative
again where #Mt 27:32| has the aorist. For this Persian word see
on »Mt 5:41; 27:32|. {Coming out of the country} (\erchomenon ap'
agrou\). Hence Simon met the procession. Mark adds that he was
"the father of Alexander and Rufus." Paul mentions a Rufus in #Ro
16:13|, but it was a common name and proves nothing. See on »Mt
27:32| for discussion of cross-bearing by criminals. Luke adds
"after Jesus" (\opisthen tou Iêsou\). But Jesus bore his own
cross till he was relieved of it, and he walked in front of his
own cross for the rest of the way.

15:22 {They bring him} (\pherousin auton\). Historical present
again. See on »Mt 27:33f.| for discussion of Golgotha.

15:23 {They offered him} (\edidoun autôi\). Imperfect tense where
Matthew has the aorist \edôkan\. {Mingled with myrrh}
(\esmurnismenon\). Perfect passive participle. The verb means
flavoured with myrrh, myrrhed wine. It is not inconsistent with
»Mt 27:34| "mingled with gall," which see. {But he received it
not} (\hos de ouk elaben\). Note the demonstrative \hos\ with
\de\. Matthew has it that Jesus was not willing to take. Mark's
statement is that he refused it.

15:24 {What each should take} (\tis ti ârêi\). Only in Mark. Note
double interrogative, Who What? The verb \arêi\ is first aorist
active deliberative subjunctive retained in the indirect
question. The details in #Mr 15:24-32| are followed closely by
#Mt 27:35-44|. See there for discussion of details.

15:25 {The third hour} (\hôra tritê\). This is Jewish time and
would be nine A.M. The trial before Pilate was the sixth hour
Roman time (#Joh 19:14|), six A.M.

15:26 {The superscription} (\hê epigraphê\). The writing upon the
top of the cross (our word epigraph). #Lu 23:38| has this same
word, but #Mt 27:37| has "accusation" (\aitian\). See Matthew for
discussion. #Joh 19:19| has "title" (\titlon\).

15:32 {Now come down} (\katabatô nun\). Now that he is nailed to
the cross. {That we may see and believe} (\hina idômen kai
pisteusômen\). Aorist subjunctive of purpose with \hina\. They
use almost the very language of Jesus in their ridicule, words
that they had heard him use in his appeals to men to see and
believe. {Reproached him} (\ôneidizon auton\). Imperfect tense.
They did it several times. Mark and Matthew both fail to give the
story of the robber who turned to Christ on the Cross as told in
#Lu 23:39-43|.

15:33 {The sixth hour} (\hôras hektês\). That is, noon (Jewish
time), as the third hour was nine A.M. (#Mr 15:25|). See on »Mt
27:45| for discussion. Given also by #Lu 23:44|. Mark gives the
Aramaic transliteration as does B in #Mt 27:45|, which see for
discussion. {Forsaken} (\egkatelipes\). Some MSS. give
\ôneidisas\ (reproached). We are not able to enter into the
fulness of the desolation felt by Jesus at this moment as the
Father regarded him as sin (#2Co 5:21|). This desolation was the
deepest suffering. He did not cease to be the Son of God. That
would be impossible.

15:35 {He calleth Elijah} (\Eleian phônei\). They misunderstood
the \Elôi\ or \Elei\ (my God) for Elijah.

15:36 {To take him down} (\kathelein auton\). #Mt 27:49| has "to
save him" (\sôsôn\), which see for discussion.

15:37 {Gave up the ghost} (\exepneusen\). Literally, breathed
out. See "yielded up his spirit" in #Mt 27:50| for discussion for
details. Mark uses this word \exepneusen\ again in verse #39|.

15:39 {The centurion} (\ho kenturiôn\). A Latin word (_centurio_)
used also in verse #44| and here only in the N.T. {Which stood by
over against him} (\ho parestêkôs ex enantias autou\). This
description alone in Mark, picturing the centurion "watching
Jesus" (#Mt 27:54|). {So} (\houtôs\). With the darkness and the
earthquake. See on »Mt 27:54| for discussion of "the Son of God,"
more probably "a Son of God."

15:40 {And Salome} (\kai Salômê\). Apparently the "mother of the
sons of Zebedee" (#Mt 27:56|). Only in Mark.

15:41 {Followed him and ministered unto him} (\êkolouthoun kai
diêkonoun autôi\). Two imperfects describing the long Galilean
ministry of these three women and many other women in Galilee
(#Lu 8:1-3|) who came up with him (\hai sunanabâsai autôi\) to
Jerusalem. This summary description in Mark is paralleled in #Mt
27:55f.| and #Lu 23:49|. These faithful women were last at the
Cross as they stood afar and saw the dreadful end to all their
hopes.

15:42 {The preparation} (\paraskeuê\). Mark explains the term as
meaning "the day before the sabbath" (\prosabbaton\), that is our
Friday, which began at sunset. See discussion on »Mt 27:57|. The
Jews had already taken steps to get the bodies removed (#Joh
19:31|).

15:43 {A councillor of honourable estate} (\euschêmôn
bouleutês\). A senator or member of the Sanhedrin of high
standing, rich (#Mt 27:57|). {Looking for the Kingdom of God}
(\ên prosdechomenos tên basileian tou theou\). Periphrastic
imperfect. Also #Lu 23:51|. The very verb used by Luke of Simeon
and Anna (#Lu 2:25,38|). #Mt 27:57| calls him "Jesus' disciple"
while #Joh 19:38| adds "secretly for fear of the Jews." He had
evidently taken no public stand for Jesus before now. {Boldly}
(\tolmêsas\). Aorist (ingressive) active participle, becoming
bold. It is the glory of Joseph and Nicodemus, secret disciples
of Jesus, that they took a bold stand when the rest were in
terror and dismay. That is love psychology, paradoxical as it may
seem.

15:44 {If he were already dead} (\ei êdê tethnêken\). Perfect
active indicative with \ei\ after a verb of wondering, a
classical idiom, a kind of indirect question just as we say "I
wonder if." Usually death by crucifixion was lingering. This item
is only in Mark. {Whether he had been any while dead} (\ei palai
apethanen\). B D read \êdê\ (already) again here instead of
\palai\ (a long time). Mark does not tell the request of the Jews
to Pilate that the legs of the three might be broken (#Joh
19:31-37|). Pilate wanted to make sure that Jesus was actually
dead by official report.

15:45 {Granted the corpse} (\edôrêsato to ptôma\). This official
information was necessary before the burial. As a matter of fact
Pilate was probably glad to turn the body over to Joseph else the
body would go to the potter's field. This is the only instance
when \ptôma\ (_cadaver_, corpse) is applied to the body (\sôma\)
of Jesus, the term used in #Mt 27:59; Lu 23:53; Joh 19:40|).

15:46 {Wound} (\eneilêsen\). This word is only here in the N.T.
As \entulissô\ is only in #Mt 27:59; Lu 23:53; Joh 20:7|. Both
verbs occur in the papyri, Plutarch, etc. They both mean to wrap,
wind, roll in. The body of Jesus was wound in the linen cloth
bought by Joseph and the hundred pounds of spices brought by
Nicodemus (#Joh 19:39|) for burying were placed in the folds of
the linen and the linen was bound around the body by strips of
cloth (#Joh 19:40|). The time was short before the sabbath began
and these two reverently laid the body of the Master in Joseph's
new tomb, hewn out of a rock. The perfect passive participle
(\lelatomêmenon\) is from \latomos\, a stonecutter (\lôs\, stone,
\temnô\, to cut). For further details see on »Mt 27:57-60|. #Lu
23:53| and #Joh 19:41| also tell of the new tomb of Joseph. Some
modern scholars think that this very tomb has been identified in
Gordon's Calvary north of the city. {Against the door} (\epi tên
thuran\). Matthew has the dative \têi thurâi\ without \epi\ and
adds the adjective "great" (\megan\).

15:47 {Beheld} (\etheôroun\). Imperfect tense picturing the two
Marys "sitting over against the sepulchre" (#Mt 27:61|) and
watching in silence as the shadows fell upon all their hopes and
dreams. Apparently these two remained after the other women who
had been beholding from afar the melancholy end (#Mr 15:40|) had
left and "were watching the actions of Joseph and Nicodemus"
(Swete). Probably also they saw the body of Jesus carried and
hence they knew where it was laid and saw that it remained there
(\tetheitai\, perfect passive indicative, state of completion).
"It is evident that they constituted themselves a party of
observation" (Gould).