Verse by Verse

¹² After that, He appeared in another form to two of them as they walked and went into the country.

¹³ And they went and told it to the rest, but they did not believe them either.

¹⁴ Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.

¹⁵ And He said to them, “Go into all the world and preach the gospel to every creature.

¹⁶ He who believes and is baptized will be saved; but he who does not believe will be condemned.

¹⁷ And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues;

¹⁸ they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover.”

¹⁹ So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God.

²⁰ And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen.

Also found in Matthew 28:19, Luke 24:13-14, and Acts 1:9.

after that (v.12) — on Sunday, the day Christ rose from the grave.

in another form (v.12) = in a different outward expression or appearance. Mary thought Jesus was a gardener (John 20:15). The two disciples thought He was a stranger (Luke 24:18).

two of them (v.12) — Cleopas (Luke 24:13-35)

Instances of these signs (vs.17-18), except for drinking poison, appear in Acts: Acts 2:4; 8:7; 28:3-8.

Most of my commentaries struggle with verse 16, which clearly states that belief and baptism are necessary for salvation. That doesn’t line up with what they want to believe about baptism. To get around it, they point out that baptism isn’t included in the negative statement at the end of the verse. So, they claim, baptism is just a sign of genuine faith and is so closely associated with it that it’s mentioned as part of it, but it isn’t required. But this verse doesn’t stand alone. Peter, in Acts 2:38, clearly stated that baptism was necessary for salvation — “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins.”

So, is baptism necessary for salvation? No. But it was under the Kingdom Gospel, which was the gospel for the Jews that Jesus (during His earthly ministry), Mark, and Peter all preached. But Paul, the apostle to the Gentiles, who preached the Gospel of grace, said simple “Believe” (Acts 16:31). He also wrote that we aren’t saved by any work, including baptism (Romans 4:5; Ephesians 2:8-9; Titus 3:5). And as for baptism as a sign or a ritual of obedience, he wrote, “For Christ did not send me to baptize, but to preach the gospel …” (1 Corinthians 1:17).

As is the case with so many supposed issues in Scripture, a simple understanding of dispensational distinctions — Law vs. Grace; Kingdom vs. Church; the Twelve vs. Paul — clears everything up.

at the right hand of God (v.19) — Psalm 110:1

1 Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him.

² Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.

³ And they said among themselves, “Who will roll away the stone from the door of the tomb for us?”

⁴ But when they looked up, they saw that the stone had been rolled away—for it was very large.

⁵ And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.

⁶ But he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him.

⁷ But go, tell His disciples—and Peter—that He is going before you into Galilee; there you will see Him, as He said to you.”

⁸ So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid.

⁹ Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons.

¹⁰ She went and told those who had been with Him, as they mourned and wept.

¹¹ And when they heard that He was alive and had been seen by her, they did not believe.

Also found in Matthew 28:1-8, Luke 24:1-8, and John 20:1, 11-18.

Most of my commentaries, rather than look into the details of this passage, spend their time attempting to explain away the seeming discrepancies between the Gospel accounts. I’m not going to get into that except to say that none of the accounts were intended to be a detailed, step-by-step record of what all the participants — the Lord, the angels, the women, the disciples — did that morning. If I say “I’ve been to San Diego,” it’s no contradiction of my coworker’s statement that several of us went to that city. If I say “I went before sunrise,” it’s no contradiction of my coworker’s statement that we arrived just after first light.”

Sabbath (v.1) — the regular weekly Sabbath (Saturday).

Most commentaries state that Christ was crucified on Friday because the Bible states (John 19:31) that His body had to be removed for the Sabbath. But this was the time of the Feast of Unleavened Bread, and the first day of that feast was considered a holy day (Sabbath), no matter what day of the week it fell on (Leviticus 23:7). So, since Jesus Himself said that He would be in the grave for three days and three nights (Matthew 12:39-40), He must have been crucified earlier than Friday and the feast must have begun that  year on a day other than Saturday. It is likely, however, that the Sabbath referred to in Mark 16:1 was the regular Saturday Sabbath.

When the Sabbath was over, that is, after sunset [on Saturday], the women purchased the aromatics for the anointing of the body of our Lord. They probably knew of the [hasty] embalming of the body by Joseph and Nicodemus. But they desired to make an external application of fragrant oils. … They purchased the anointing oil after sunset that closed the Sabbath. Very early in the morning of our Sunday, perhaps while it was still dark, they left Bethany, which is about two miles from Jerusalem, and arrived at the tomb just after sunrise. — Wuest, page 289.

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They said among themselves (v.3). The verb is imperfect. “They kept on saying among themselves.” It was the chief topic of conversation. They had no anticipation of a resurrection. The word “roll” used by the women is slightly different from the one used by Mark in describing that event. The former word means “to roll away.” The idea is one of separation. The spoke of the stone being rolled clear of the door, so as to leave the doorway entirely open. The latter word refers to the act of rolling back the stone so as to leave the opening free of access. …

They had approached the tomb with downcast eyes and bowed heads. The words, “for it (the stone) was very great,” either explain their being able to see that the stone had been moved, or what it was that arrested their attention. The word “from” [means] “out of,” not “from the edge of,” and indicates that the stone was set into the entrance, not merely placed up against its edge. — Wuest, pages 289-290.

What Wuest is saying, I think, is that the stone wasn’t just rolled in front of the tomb to cover the hole, but was actually cut to fit into the opening, which would require lifting it out of the recess to remove it, not just rolling it off to the side.

long white robe (v.5) — a long stately robe, reaching to the feet, or trainlike, sweeping the ground. The word was used of any garment of special solemnity, richness, or beauty. … The implication is that the individual described was not a human being but an angel. — Wuest, page 290.

He is going before you into Galilee (v.7) — Matthew 26:32; Mark 14:28.

trembled and were amazed (v.8) — not fear so much as wonder and complete amazement.

Verses 9 through the end of the chapter don’t appear in some early manuscripts, leading some to suspect later authorship or some corruption in the original text that happened early on during the process of copying. But they do appear in other solid manuscripts.

⁴⁰ There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome,

⁴¹ who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.

⁴² Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath,

⁴³ Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus.

⁴⁴ Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time.

⁴⁵ So when he found out from the centurion, he granted the body to Joseph.

⁴⁶ Then he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb.

⁴⁷ And Mary Magdalene and Mary the mother of Joses observed where He was laid.

Also found in Matthew 27:55-60, Luke 23:48-54, and John 19:38-42.

looking on from afar (v.40) — There were also women — many women (Matthew 27:55) — looking on at a long distance, where they could be safe from the ribaldry of the crowd, and yet watch the Figure on the Cross — not the “daughters of Jerusalem” who had bewailed Jesus on the way to Golgotha, but followers from Galilee.” The words “looking on” [mean] “to view attentively and with interest and for a purpose, carefully observing details.” — Wuest, page 285.

Mary Magdalene (who had been demon-possessed — Luke 8:2), Mary the mother of James the Less (one of the twelve disciples), Salome (the wife of Zebedee and the mother of James and John — Matthew 27:56). Mark doesn’t mention it, but Jesus’ mother was also there (John 19:26).

Joseph as a member of the Jewish ruling council, the Sanhedrin. He was from Arimathea (location uncertain) but was probably a resident of Jerusalem. He had opposed the decision to crucify Christ (Luke 23:51).

Preparation Day (v.42) — It was already the afternoon of the day before the Sabbath, called parpskeue (a making ready, a preparation). It must therefore be done at once or it could not be done till Sabbath was past. … The Jews had already taken steps to provide for the removal of the bodies before the Sabbath … had they not been anticipated, the Lord’s body would have been committed to the common grave provided for criminals who had been hanged. — Wuest, page 286.

Joseph had to act quickly. The next day, the Sabbath, would begin at 6:00 PM, according to Jewish time, and it was already past 3:00 PM.

Death by crucifixion usually came two or three days afterwards. In come cases the victims died of starvation rather than of their wounds. Pilate wondered that Jesus was already dead. … The word “gave” [means] “to freely give.” After satisfying himself officially that Jesus was dead, Pilate freely gave His body to Joseph, not out of any feeling of generosity, but because he would be rid of this most inconvenient and troublesome affair. — Wuest, pages 286-287.

Joseph asked for Jesus’ body, using a general word (v.43) for body that would also be used for a living body. Pilate used a word (v.45) that means “dead body, carcass, corpse.”

fine linen (v.46) = in the piece, not a garment, so it was fresh and unused.

Nicodemus (John 3:1) was also a member of the Sanhedrin. He helped Joseph remove and prepare Jesus’ body for burial (John 19:39-42).

The body was then taken by the two men, bathed perhaps, and wrapped in the linen between the folds of which the spices were freely crumbed, and finally bound with strips of cloth after the Jewish manner of burying. The picture may be completed by comparing what is said of Lazarus in John 11:44,and the account of the grave clothes in John 20:7; the hands and feet were bound with strips of linen, and the face covered with a face cloth. … The tomb in which the body of Jesus was laid, was a new one, and had been prepared by Joseph for his own burial. It was in a garden adjacent to the place of crucifixion, presumably the property of Joseph. The opening was usually closed with a stone if the tomb contained a body. Regarding the two women who “beheld where He was laid,” … apparently these remained after the other women had left and were watching the actions of Joseph and Nicodemus. — Wuest, page 287.

³³ Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.

³⁴ And at the ninth hour Jesus cried out with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is translated, “My God, My God, why have You forsaken Me?”

³⁵ Some of those who stood by, when they heard that, said, “Look, He is calling for Elijah!”

³⁶ Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, “Let Him alone; let us see if Elijah will come to take Him down.”

³⁷ And Jesus cried out with a loud voice, and breathed His last.

³⁸ Then the veil of the temple was torn in two from top to bottom.

³⁹ So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!”

Also found in Matthew 27:45-54, Luke 23:44-47, and John 19:28-30.

darkness (v.33) — A supernatural darkness since an eclipse is impossible during the time of Passover.

forsaken (v.34) — The word “forsaken” [means] “to leave down in,” the idea being that of deserting someone in a set of circumstances that are against him. The word means “to let one down, to desert, abandon, leave in the lurch, leave one helpless.” — Wuest, page 283.

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The sentence of death rested on man personally because of his sinful nature and because of his sinful actions. If Christ, therefore, would redeem him from this doom He must suffer it Himself, must load Himself with the sinners’ sins and Himself sinless, be constituted sin itself (2 Corinthians 5:21 and Galatians 3:13).

Because of sin and sins God justly doomed to perpetual banishment from His Presence, i.e., to death, guilty man (Romans 5:12). To delver man Christ became the sin-offering. As such He bore their sins in His own body on the tree (1 Peter 2:24). He abolished sin by the sacrifice of Himself (Hebrews 9:26). He suffered the wrath of God due to disobedience (Ephesians 5:6); and the sword of that wrath awoke not only against the sins that were laid upon Him, but against Himself as being the Sinner, and yet the Fellow of Jehovah (Zechariah 13:7); and, therefore, He was accursed of God personally (Galatians 3:10), i.e., condemned to death, the mysterious death of separation from God and seclusion in hell. But He could not be holden of the abyss for He was sinless and He was God, so He carried away its gates, as Samson the gates of Gaza. 

Herein lies the mystery of Christ as the Burnt-Offering and the Sin-Offering of Leviticus 1 and 4. Never was He more perfect and more precious to the heart of God — more truly a sweet savour than when hanging on the tree; and yet, at the same moment, was He accursed as being the impersonation of sin itself. Hence He Himself declared (John 3:14) that the serpent on the pole, the similitude of the deadly stinging serpent, pre-figured Himself. — Williams, page 740.

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[Christ’s] unconsciousness of any reason for desertion disproves the old notion that He felt Himself a sinner, and “suffered infinite remorse, as being the chief sinner in the universe, all the sins of mankind being His.” One who felt thus could neither have addressed God as “My God,” nor asked why He was forsaken. …

The only explanation is in His own word, that His life is a ransom in exchange for many (Mark 10:45). The chastisement of our peace, not the remorse of our guiltiness, was upon Him. — Chadwick, pages 432-433.

Elijah (v.35) — Because Christ had called out “Eloi, Eloi,” (“God, God”), which sounds something like Elijah, although whether the person who said He was calling for Elijah was truly mistaken or making a joke is unknown.

Sour  wine (v.36) — oxos, a mixture of sour wine or vinegar with water. Roman soldiers often drank this and may have brought some along for their own use.

This [v.38] is recorded by all the Synoptists. It would be observed and reported by the priests, of whom afterwards many believed (Acts 6:7). Upon the Hebrew mind such a momentous happening must have made a tremendous impression after centuries of Tabernacle and Temple worship in which the Holy of Holies had been closed to all except the high priest on the Day of Atonement. Its meaning for us is clearly set out in Hebrews 10:19ff. — Guthrie, page 885.

temple (v.38) — Not the word for the entire temple with all its buildings, but the word for the inner sanctuary consisting of the Holy Place and the Holy of Holies. The ripping of the curtain showed that Christ, by dying on the cross, had fulfilled all of the Levitical sacrifices and had abolished them.

There is no definite article before the word “Son” (v.39). What this soldier said was, “Truly, this man was a son of God.” The testimony which the Gospels attribute to the centurion is merely that of a man who was able to rise above the prejudices of the crowd and the thoughtless brutality of the soldiers, and to recognize in Jesus an innocent man (Luke), or possibly a supernatural person (Matthew, Mark). Son of God is certainly more than righteous, but the centurion who borrowed the words from the Jewish priests, could scarcely have understood them even in the Messianic sense: his idea is perhaps analogous to that ascribed to Nebuchadnezzar in Daniel 3:25, where the Hebrew word refers to an extraordinary, superhuman being. — Wuest, page 284.

²⁴ And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.

²⁵ Now it was the third hour, and they crucified Him.

²⁶ And the inscription of His accusation was written above: THE KING OF THE JEWS.

²⁷ With Him they also crucified two robbers, one on His right and the other on His left.

²⁸ So the Scripture was fulfilled which says, “And He was numbered with the transgressors.”

²⁹ And those who passed by blasphemed Him, wagging their heads and saying, “Aha! You who destroy the temple and build it in three days,

³⁰ save Yourself, and come down from the cross!”

³¹ Likewise the chief priests also, mocking among themselves with the scribes, said, “He saved others; Himself He cannot save.

³² Let the Christ, the King of Israel, descend now from the cross, that we may see and believe.” Even those who were crucified with Him reviled Him.

Also found in Matthew 27:35-44, Luke 23:33-43, and John 19:18-22.

The casting of lots to divide Jesus’ clothing was prophesied in Psalm 22:18.

third hour (v.25) — 9:00 AM

The King of the Jews (v.26) — The Jews were offended by the title Pilate had written on the inscription. Perhaps it was his way of getting back at the Jewish leaders who had railroaded him into a decision he wanted to avoid.

The superscription [v.26] was the board on which was written the charge on which the one to be crucified had been condemned. It was carried before the criminal or affixed to him and later put on the cross. — Wuest, page 282.

Scripture was fulfilled (v.28) — Being crucified between two criminals fulfilled the prophecy of Isaiah 53:12, although Mark 15:28 doesn’t appear in most manuscripts. It may  have been a margin note that was added to the text at some point.

blasphemed Him (v.29) = lit. “kept on blaspheming Him”

The word “railed” [blasphemed] is blasphemeo “to speak reproachfully, to rail at, revile, calumniate.” The word “Aha” [v. 29] expresses admiration, real or ironical, the latter in this context. … The jest [“Save thyself and come down from the cross”] was the harder to endure since it appealed to a consciousness of power held back only by the self-restraint of a sacrificed will. … The Sanhedrist condescended to share the savage sport of the populace; members of the priestly aristocracy were seen in company with scribes and elders deriding the Sufferer, not indeed directly addressing Him,or mingling with the crowd, but remaking to one another on His inability to save Himself. … Unable to induce Pilate to remove or alter the title, they give their own complexion to it, substituting “Israel” for the Jews, and explaining “the King” by “The Christ.” If He will even now substantiate His claim of Messiahship by a miracle wrought in His own behalf, they profess themselves ready to believe. — Wuest, pages 282-283.

destroy the temple and build it in three days (v.29) — Referring to, and misquoting, Jesus’s statement about His own body, which He made the first time He cleansed the temple (John 2:29).

¹⁶ Then the soldiers led Him away into the hall called Praetorium, and they called together the whole garrison.

¹⁷ And they clothed Him with purple; and they twisted a crown of thorns, put it on His head,

¹⁸ and began to salute Him, “Hail, King of the Jews!”

¹⁹ Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him.

²⁰ And when they had mocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him.

²¹ Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear His cross.

²² And they brought Him to the place Golgotha, which is translated, Place of a Skull.

²³ Then they gave Him wine mingled with myrrh to drink, but He did not take it.

Also found in Matthew 27:27-34 and Luke 23:26.

Praetorium (v.16) — hall of judgment, probably part of the residence of the procurator, maybe in Herod’s palace in Jerusalem

whole garrison (v.16) — lit. “cohort,” which refers to the tenth part of a legion or about 600 men, although sometimes the word is used for a smaller group of soldiers.

crown (v.17) =victor’s wreath, presented to royal persons as a tribute to military success, like a laurel wreath.

struck (v.19) = kept on striking

spat (v.19) = kept on spitting

At the outset of the journey to Golgotha, Jesus appears to have carried the cross (or the transverse beam of the cross) Himself, in accordance with John’s description (John 19:17). Being so weakened from lack of sleep and the cruel scourging, however, He was unable to complete the journey. The soldiers therefore forced Simon of Cyrene to carry it for Him. It is possible that Simon’s son Rufus, who appears to have been known to Mark’s readers (v.21) is the person whom Paul greets in Romans 16:13. — Thomas, page 240.

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compelled (v.21) — The word “compelled” is aggareuo, a word of Persian origin. The aggaroi were public couriers, stationed by appointment of the king of Persia at fixed localities, with horses ready for use, in order to transmit royal messages from one to another, and to convey them the more speedily to their destination. These couriers had authority to press into service, in case of need, horses, vessels, even men they met. The verb therefore means “to impress into service.” Simon was a native of Cyrene, a city of Libya, that latter, a country on the northern shore of Africa just opposite the Grecian peninsula. The city had received a Jewish settlement in the time of Ptolemy I, and the Jews formed an influential section of the inhabitants. … Whether this Simon had become a resident of Jerusalem, or was a visitor at the Passover, it is impossible to decide. — Wuest, page 281.

Place of a Skull (v.22) — probably named for the shape of the land

brought (v.22) = carried a burden, moved by bearing, led, conducted. It’s possible that Jesus was so weak that He may have been unable to walk or, more certainly, to carry His cross. But the word can also just mean led, as a prisoner would be led to punishment.

they gave Him (v.23) = lit. “they tried to give,” “they offered.”

wine mingled with myrrh (v.23) — an opiate or anesthetic, a stupefying drug given to relieve pain.

Jesus refused the wine/myrrh mixture, probably because He did not want His senses dulled as He faced His sacrifice.

⁶ Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested.

⁷ And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.

⁸ Then the multitude, crying aloud, began to ask him to do just as he had always done for them.

⁹ But Pilate answered them, saying, “Do you want me to release to you the King of the Jews?”

¹⁰ For he knew that the chief priests had handed Him over because of envy.

¹¹ But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

¹² Pilate answered and said to them again, “What then do you want me to do with Him whom you call the King of the Jews?”

¹³ So they cried out again, “Crucify Him!”

¹⁴ Then Pilate said to them, “Why, what evil has He done?” But they cried out all the more, “Crucify Him!”

¹⁵ So Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged Him, to be crucified.

Also found in Matthew 27:15-26, Luke 23:13-25, and John 18:39-40, 19:1-16.

Barabbas was a brigand who had been engaged with others in an insurrection against Rome, such as the Jews at Bethsaida Julias had wanted Jesus to lead (John 6:15). He was guilty of murder in the insurrection. — Wuest, page 278.

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knew (v.10) — It gradually dawned upon [Pilate]. Pilate would see the animus of the Sanhedrist in their many accusations (v.3), from which it would appear that Christ’s real offense was His great influence with the people. Hence the attempt to play off the one party against the other: the people against the priests. — Wuest, page 278.

whom you call (v.11) — Pilate, in an effort to turn the sympathy of the crowd to the side of Jesus, reminded them that they had hailed Jesus as king just a few days before.

Perhaps the crowd were nettled by Pilate’s imputation (whom ye call etc.), perhaps they resented his desire to dictate their answer, and with the fickle cruelty of the irresponsible multitude they clamored for the death of one whose release they had a few minutes before been disposed to demand (v.8) — Wuest, page 279.

Wuest (above) says that the crowd had been disposed to accept the release of Jesus. He makes this point because, at that stage in the proceedings, the priests found it necessary to stir up the crowd (v.11).

The priests falsely accused Jesus of insurrection, but demanded the release of Barabbas, who had committed actual insurrection.

Barabbas was just the type of political insurgent the hierarchy had wanted to see in the Messiah, one who would use force where Jesus had refused to do so …

The amazing fickleness of the crowd [which had hailed Jesus upon His entry into Jerusalem], stirred up as they were by the chief priests, is thought by some to be almost incredible. But it was undoubtedly a profound shock to them to see the supposed Messiah a helpless prisoner in the hands of the heathen procurator. There was a violent change of feeling, psychologically characteristic of a mob, and they were quickly ready to clamor for the punishment of the imposter. — Guthrie, pages 883-884.

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We find a Roman governor striving to kindle every disloyal passion of his subjects, on behalf of the King of the Jews — appealing to men whom he hated and despised, and whose charges have proved empty as chaff, to say, What evil has He done? and even to tell him, on his judgment throne, what he shall do with their king; we find the men who accused Jesus of stirring up the people to sedition, now shamelessly agitating for the release of a red-handed insurgent; forced moreover to accept the responsibility which they would fain have devolved on Pilate, and themselves to pronounce the hateful sentence of crucifixion, unknown to their law, but for which they had secretly intrigued; and we find the multitude fiercely clamoring for a defeated champion of brute force … What satire upon their hope of a temporal Messiah could be more bitter than their own cry, “We have no king but Caesar”? and what satire upon this profession more destructive than their choice of Barabbas and refusal of Christ? And all the while, Jesus looks on in silence, carrying out His mournful but effectual plan, the true Master of the movements which design to crush Him, and which He has foretold. — Chadwick, page 422.

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scourged (v.15) — The Roman scourge was a lash usually made of leather thongs loaded at intervals with bone or metal. Peter, in 1 Peter 2:24, in the words, “with whose stripes ye were healed,” gives us a vivid picture of his recollection of how our Lord’s back looked after the scouring. The word “stripes” in the Greek text is in the singular number. The word refers to a bloody wale [a mark raised on the skin, as by a whip] trickling with blood that arises under a blow. Our Lord’s back was so lacerated by the scourge that it was one mass of open, raw, quivering flesh trickling with blood, not a series of stripes or cuts, but one mass of torn flesh. — Wuest, page 280.

1 Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led Him away, and delivered Him to Pilate.

² Then Pilate asked Him, “Are You the King of the Jews?” He answered and said to him, “It is as you say.”

³ And the chief priests accused Him of many things, but He answered nothing.

⁴ Then Pilate asked Him again, saying, “Do You answer nothing? See how many things they testify against You!”

⁵ But Jesus still answered nothing, so that Pilate marveled.

Also found in Matthew 27:1-2; 11-14, Luke 22:66-77; 23:1-5 and John 18:28-38.

in the morning (v.1) — perhaps they regathered to make the trial legal.

The delivering of Jesus to Pilate initiated the civil trial. Pontius Pilate was procurator of Judea under the legatus of Syria from AD 26 to 36. Normally he resided in Caesarea but came to Jerusalem for the Passover season to ensure order at a time when national feeling ran high. He is represented in secular history as corrupt and cruel, but the Gospels seem to take a less unfavorable view of him. Mark’s account here does not hide the deplorable weakness of the man but, at the same time, seems designed to exonerate him as far as possible and to place the  ultimate responsibility for the crucifixion upon the Jews. — Guthrie, page 883.

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Are you the king (v.2) — The crafty Sanhedrist put a political construction on the confession of Jesus. The Christ therefore is a pretender to the throne of Israel. This is the only one of the charges which the Jews brought against Jesus which Pilate notices (Luke 23:2). He is forced to deal with this one, since neglect on his part in this case would involved him in a dereliction of duty towards the throne of the Caesars, for Jesus was accused by the Jews of setting Himself up as a king in opposition to Caesar. — Wuest, page 277.

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Pilate investigated the charge, arrived at the correct judgment, and it only remained that he should release the innocent man. In reaching this conclusion, Jesus had given him the most prudent and skillful help, but as soon as the facts became clear, He resumed His impressive and mysterious silence. Thus, before each of his judges in turn, Jesus avowed Himself the Messiah and then held His peace. — Chadwick, page 419.

He answered nothing (v.3) — Isaiah 53:7

marveled (v.5) — John added that Pilate was afraid (John 19:8).

⁶⁶ Now as Peter was below in the courtyard, one of the servant girls of the high priest came.

⁶⁷ And when she saw Peter warming himself, she looked at him and said, “You also were with Jesus of Nazareth.”

⁶⁸ But he denied it, saying, “I neither know nor understand what you are saying.” And he went out on the porch, and a rooster crowed.

⁶⁹ And the servant girl saw him again, and began to say to those who stood by, “This is one of them.”

⁷⁰ But he denied it again. And a little later those who stood by said to Peter again, “Surely you are one of them; for you are a Galilean, and your speech shows it.”

⁷¹ Then he began to curse and swear, “I do not know this Man of whom you speak!”

⁷² A second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, “Before the rooster crows twice, you will deny Me three times.” And when he thought about it, he wept.

Also found in Matthew 26:69-75, Luke 22:55-62, and John 18:25-27.

courtyard (v.66) — the outer porch of the high priest’s house

looked (v.66) = gazed intently

curse and swear (v.71) = to declare anathema or cursed. The Jews had a practice of laying themselves under a curse (Acts 23:12) … Peter declares himself subject to the divine curse if he is not telling the truth when he disclaims all acquaintance with Jesus. … The English words “curse” and “swear” today usually are understood to mean that the person is using profanity. But the Greek text here shows that Peter was not guilty of that. — Wuest, page 275.

wept (v.72) — began to weep, and probably kept at it for a long time. Matthew 26:75 has, literally “burst into tears.”

From my notes on the passage in John — Most commentaries focus on what Peter did wrong. But perhaps the point is that we will fail but Christ won’t. The contrast in this passage is between Peter’s response to questions and Christ’s response to questions.It is not so much a focus on Peter but on the One who never fails.

⁵³ And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.

⁵⁴ But Peter followed Him at a distance, right into the courtyard of the high priest. And he sat with the servants and warmed himself at the fire.

⁵⁵ Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.

⁵⁶ For many bore false witness against Him, but their testimonies did not agree.

⁵⁷ Then some rose up and bore false witness against Him, saying,

⁵⁸ “We heard Him say, ‘I will destroy this temple made with hands, and within three days I will build another made without hands.’ ”

⁵⁹ But not even then did their testimony agree.

⁶⁰ And the high priest stood up in the midst and asked Jesus, saying, “Do You answer nothing? What is it these men testify against You?”

⁶¹ But He kept silent and answered nothing. Again the high priest asked Him, saying to Him, “Are You the Christ, the Son of the Blessed?”

⁶² Jesus said, “I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.”

⁶³ Then the high priest tore his clothes and said, “What further need do we have of witnesses?

⁶⁴ You have heard the blasphemy! What do you think?” And they all condemned Him to be deserving of death.

⁶⁵ Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, “Prophesy!” And the officers struck Him with the palms of their hands.

Also found in Matthew 26:57-68 and Luke 22:54

chief priests, the elders, and the scribes (v.53) — Together they made up the Sanhedrin, or council, a group of 70 men with religious and civil authority — but not the authority to use the death penalty. That had to come from Rome.

right into (v.54) — Literally, “Until within into.” A redundant but expressive combination, suggesting the idea of one stealthily feeling his way into the court of the palace, venturing further and further in, and gaining courage with each step. — Wuest, page 270.

servants (v.54) = members of the Levitical guard.

council (v.55) — The translation of sunedrion, from sun and edra, hence, a sitting together. The word was used in the Greek classics of any assembly of magistrates, judges, ambassadors, whether convened to deliberate or to pass judgment. The word here refers to the Sanhedrin, the great council of the Jews at Jerusalem consisting of seventy one members, scribes, elders, prominent members of the high-priestly families, and the high-priest, who was the president of the body. The most important causes were brought before this tribunal, inasmuch as the Roman rulers of Judea had left to it the power of trying such cases, and also of pronouncing sentence of death, with the limitation that a capital sentence pronounced by the Sanhedrin was not valid unless it was confirmed by the Roman procurator. — Wuest, pages 270-271.

Rather than judge the case on the merits, the court only looked to convict Jesus (v.55). When their evidence failed to convict, they manufactured evidence (vs.56-57). But even then they couldn’t produce evidence to convict Him (v.59). In Greek, the verbs indicate that they made multiple attempts to create testimony that could convict.

According to the law in Deuteronomy 19:15, two witnesses were required for conviction.

The false testimony in v.58 is a misquotation/misunderstanding of Jesus’ words recorded in John 2:19: “Destroy this temple, and in three days I will raise it up.” 

The Jews had just asked for an attesting miracle which would prove to them that Jesus was all that He claimed to be. He offers His future resurrection, in the words, “You destroy this temple, (referring to His physical body), and in three days I will raise it up.” The words “that is made with hands” and “I will build another made without hands,” are evidently added to [falsely] make clear that Jesus was talking about the Jerusalem temple. — Wuest, page. 271.

stood up in the midst (v.60) — perhaps out of bluster because he was frustrated that he could not convict his prisoner, or out of anger, or both.

He kept silent (v.61) = He kept on being silent. The council wasn’t going to be convinced by anything He said. Any response would be an admission that the council was legal, which it wasn’t, both because of the timing and because of the false witnesses.

Are You the Christ? (v.61) — Are you the Messiah? Are you the Anointed of God?

the Blessed (v.61) — in context, a name of God

I AM (v.62) — In Greek, “As for myself, in contradistinction to all others, I am.”

The Lord responded to the high priest with two quotes — from Psalm 110:1 and Daniel 7:13.

The words … were considered a claim to Messiahship by the Jews, as the Old Testament passages to which reference was made were looked upon as Messianic. … But the words of Jesus are also a solemn warning that His position and that of His judges would one day be reversed, and a final but ineffectual summons to repentance and faith … in that the Jewish leaders, instead of repenting of their rejection of Jesus as Messiah, and accepting Him as such, caused Him to be crucified. — Wuest, page 273.

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Without discussion of His claims, without considering that some day there must be some Messiah, (else what is their faith and who are they?) they will treat it as blasphemous and a capital offense simply to claim that title. — Chadwick, page 410.

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tore his clothes (v.63) — He tore asunder his chitonas, his tunics or undergarments, of which persons in good position wore two. The tearing of garments was on old sign of mourning or sorrow first mentioned in Genesis 37:29. The law forbad the high priest from rending his garments in the case of private troubles (Leviticus 10:6; 21:10), but when acting as a judge, he was required by custom to express in this way his horror of any blasphemy uttered in his presence.

In the words, “What need we any further witnesses?” the relief of the embarrassed judge is manifest. If trustworthy evidence was not forthcoming, the necessity for it had now be superseded; the Prisoner had incriminated Himself. — Wuest, page 273.

blindfold Him (v.65) — the symbol of the death penalty (Esther 7:8).

[They wrapped] a covering around our Lord’s head so as to blindfold Him. This was for the purpose of asking Him to identify the one who struck Him. The servants here were the Temple guard or soldiers. … Isaiah, 700 years before our Lord’s suffering, had a vision of His face after the rough and inhuman treatment of the frenzied mob. He said, “His visage was so marred more than any man” (Isaiah 52:14). … The literal rendering is terrible: “So marred from the form of man was His aspect that His appearance was not that of a son of man” — i.e. not human — the effect of the brutalities described in Matthew 26:67-68; 27:27-30. — Wuest, page 274.