Sunday School Lesson
June 9
Lesson 2 (KJV)
Jesus Seals the New Covenant
Devotional Reading: Psalm 22:1–8, 21b–28
Background Scripture: Mark 14:32–50; 15
Mark 15:6–15, 25, 26, 33–39
- Now at that feast he released unto them one prisoner, whomsoever they desired.
- And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
- And the multitude crying aloud began to desire him to do as he had ever done unto them.
- But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
- For he knew that the chief priests had delivered him for envy.
- But the chief priests moved the people, that he should rather release Barabbas unto them.
- And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?
- And they cried out again, Crucify him.
- Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
- And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
- And it was the third hour, and they crucified him.
- And the superscription of his accusation was written over, The King of the Jews.
- And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
- 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?
- And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
- And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
- And Jesus cried with a loud voice, and gave up the ghost.
- And the veil of the temple was rent in twain from the top to the bottom.
- 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.
Key Verse
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.—Mark 15:39
Lesson Aims
After participating in this lesson, each learner will be able to:
- List the salient events that occurred on Good Friday.
- Explain how Mark’s narrative identifies Jesus’ crucifixion as His suffering in place of sinful humanity.
- State one way he or she will live out in the week ahead the reality that the suffering Christ is the world’s true king.
HOW TO SAY IT
Antonia
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An-toe-nee-uh or An-toe-nyuh.
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Assyria
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Uh-sear-ee-uh.
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Babylon
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Bab-uh-lun.
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Barabbas
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Buh-rab-us.
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Caesar
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See-zer.
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Elias
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Ee-lye-us.
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Eloi, Eloi, lama sabachthani (Aramaic)
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Ee-lo-eye, Ee-lo-eye, lah-mah suh-back-thuh-nee.
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Herod
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Hair-ud.
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Pilate
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Pie-lut.
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Praetorium
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Pree-tor-ee-um.
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Sanhedrin
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San-huh-drun or San-heed-run.
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Zephaniah
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Zef-uh-nye-uh.
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Introduction
- The Struggle to Rule
Accounts of rulers coming to power often make for fascinating storytelling. Whether historical like the American Revolution or fictional like the Lord of the Rings trilogy, we are captivated by The struggle to gain and maintain rule. We follow the alliances, the plotting, the intrigue, the betrayals. We weigh the characters in the balance of good and evil. Who will have the resources, the cleverness, the luck to come out on top? Once that person reaches power, how will it be used? Who benefits under the rule of this new leader?
- Lesson Context
The Roman Empire was one of a series of powerful empires that the Bible cites as having dominated Israel. It followed Egypt, Assyria, Babylon, and Persia in that regard (see Exodus 1; 2 Kings 15:29; 16:7–9, 18; 24:15–17; 25:8–12; 2 Chronicles 36:22, 23; Ezra 1; Esther 1:1–4; 10:1–3). Roman rule was not simply a political problem for Israel; it was a religious difficulty. The Romans claimed absolute authority for Rome, not for Israel’s God. Many of Jesus’ contemporaries hoped for a mighty military leader who, with God’s power, would rally Israel to overthrow their Roman oppressors. This leader was expected to establish God’s rule over the entire world, beginning with Jerusalem. Revolt always seemed to be in the air (compare Acts 5:36, 37).
One way Rome demonstrated its determination to squelch such movements was crucifixion. This style of execution involved hanging or nailing a victim on a wooden frame and allowing the victim to die slowly from shock, exposure, dehydration, and loss of blood. Crucifixion was reserved for those whom Rome wanted to make a public example.
At the point where today’s text begins, Jesus has repeatedly told His disciples of His forthcoming death and resurrection (Mark 8:31; 9:31; 10:33, 34). Knowing full well that He could avoid that death, Jesus submitted to the Father’s will nonetheless. He felt all the fear that any person would have when facing execution (14:35, 36). He knew His death was to be a sacrifice for many (10:45; 14:22–25).
- Exchanged for a Rebel
(Mark 15:6–15)
Having appeared before “the high priest … and … all the chief priests and the elders and the scribes” (Mark 14:53), Jesus has been convicted of blasphemy (14:64). This ruling council—which many commentators refer to by the transliteration “the Sanhedrin”—need the Roman governor to authorize Jesus’ execution.
- Pilate’s Proposal (vv. 6–10)
- Now at that feast he released unto them one prisoner, whomsoever they desired.
Rome wants peace in its provinces. To that end, Roman governors such as Pilate have established a practice at Passover of granting a pardon to one prisoner who awaits capital punishment for crimes against Rome (see John 18:39). The practice is intended to establish goodwill between Rome and the Jewish people during their most sacred annual feast.
- And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
Violent movements to overthrow Roman power occurred repeatedly in Judea of the first century AD (see the Lesson Context). Barabbas has participated murderously in one such insurrection, though he is unknown outside of Gospel accounts.
The contrast with Jesus could hardly be greater! For guilty Barabbas to be executed is understandable (see also Matthew 27:16; Luke 23:19).
- And the multitude crying aloud began to desire him to do as he had ever done unto them.
Jesus is appearing before Pilate in or near a place called the “Praetorium” (Mark 15:16). There are two theories regarding its location. The first puts it at Herod’s palace, where Pilate resides when in Jerusalem. The second is the Fortress of Antonia, a Roman military building next to the temple. Both locations have courtyards where a crowd can gather (compare John 18:28, 33; 19:9).
Many people hostile to Jesus do indeed gather. To call on Pilate to do as he had ever done unto them is to request him to act on the custom of releasing a prisoner for Passover (see commentary on Mark 15:6, above; also see Luke 23:17).
- But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
At this point, Pilate has already declared Jesus to be innocent (Luke 23:4, 13–16; John 19:12). Perhaps knowing that Jesus is popular with many who are visiting Jerusalem, Pilate offers to release Jesus according to custom.
The governor’s sarcasm in referring to Jesus as King of the Jews reflects Pilate’s own questions of John 18:33, 37; Jesus’ response affirmed His role as king but also affirmed that His “kingdom is not of this world” (John 18:36, 37; compare Matthew 27:11; Mark 15:2; Luke 23:3). Pilate ignores that part and sticks with King of the Jews.
Pilate’s use of that title for the abused man standing before him (see Mark 14:65; Luke 23:11) seems designed to tweak the noses of those who brought Jesus to him. The council clearly despises Jesus, so calling Him their king is a way for Pilate to show his disregard for their nationalistic concerns.
- For he knew that the chief priests had delivered him for envy.
Pilate was interested in justice earlier (again see Luke 23:4, 13–16; John 19:12). But now his aim is to one-up the chief priests. Their aim isn’t justice either; rather, they’re trying to protect vested interests (see John 11:48) by retaining the loyalty of the Jewish people. Jesus is a pawn in a sordid power play.
What Do You Think?
What do you learn from today’s text that will help you deal with unfair accusations?
Digging Deeper How do these passages inform your answer: Psalm 37:1–8; 139:21, 22; Matthew 5:39; 23:37; Romans 12:17–19; 1 Thessalonians 5:15; James 1:2–4; 1 Peter 2:20b–23; 3:9–17; 4:14, 19?
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- People’s Demand (vv. 11–15)
- But the chief priests moved the people, that he should rather release Barabbas unto them.
A crowd of several hundred would be sizeable. But that would represent only a fraction of the thousands of religious pilgrims present for Passover. Encouraged by the chief priests to gather at the early morning hearing (see also Matthew 27:20; John 18:28), these people appear quite willing to do as their religious leaders desire.
The ugly mood of the crowd is often contrasted with that of the crowd who greeted Jesus enthusiastically at His entry into Jerusalem days before (Mark 11:8–10). Has that crowd changed its view of Jesus? Or is this a different segment of the populace, a group with sympathies for the chief priests? The Gospels sometimes depict the people as fickle (Luke 7:31–35) and other times as divided (John 7:43). Mark does not make clear which of these scenarios is correct. Indeed, the people can be both fickle and divided.
Prisoner Exchange
In 1960, U.S. pilot Francis Gary Powers (1929–1977) was shot down while flying a spy mission in Soviet airspace. A few years earlier, the FBI had captured Rudolf Abel (1903–1971), who was then convicted of espionage and imprisoned. The Soviets similarly convicted Powers of espionage and sentenced him to 10 years of incarceration. The incident further cooled already chilly U.S. and Soviet relations.
Negotiations among the U.S., the Soviet Union, and East Germany resulted in a prisoner swap. On February 10, 1962, Powers was exchanged for Abel at the Glienicke Bridge in Berlin. Both men were guilty of espionage. Theirs was a fair exchange.
Almost 2,000 years earlier, however, an unfair exchange took place: Jesus for Barabbas. Barabbas was guilty, yet he went free; Jesus, though innocent, went to His death. Even more shocking was the death of Jesus in taking our sin-penalty upon himself. We can call it unfair—and it was. But Jesus experienced death voluntarily so we wouldn’t have to. And there’s a special word for that; it is grace.
—J. E.
- And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?
Pilate is reluctant to do what the people ask (compare Matthew 27:19; Luke 23:22). Perhaps hoping to put them in a dilemma about the fate of another of their countrymen, Pilate asks what the people want done with the King of the Jews. The air is supercharged with a mixture of mockery, challenges to conscience, and high emotion.
13, 14. And they cried out again, Crucify him. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
The response is not what Pilate expects. But it is just what the religious leaders have urged. To be crucified is to be marked as an enemy of the Roman Empire. What Jesus had told His disciples in advance is happening.
Challenging the people to name Jesus’ crime is an attempt to thwart the council’s wishes and uphold the rule of law. But Pilate’s reasonable and logical question is met with the raw emotion of hatred: an intensified call for Jesus’ crucifixion. If there ever was a “rush to judgment,” this is it.
- And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
Pilate now believes that he has no choice. Should he fail to keep the peace, he can at minimum lose his position. Worse yet, the people’s unrest may spread through the city, overwhelming the Roman forces stationed therein. Pilate seeks to maintain power over the Jewish council, but his greater interest is keeping the peace. So with a “the end justifies the means” mentality, he hands Jesus over to a detachment of soldiers for crucifixion. Barabbas, on the other hand, goes free.
What Do You Think?
How should you respond, if at all, to those who use emotional appeals to arouse opposition to Christ and the gospel?
Digging Deeper Consider different contexts: at work/school, in the family, etc.
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- Enthroned on a Cross
(Mark 15:25, 26)
Jesus is severely abused in the intervening verses that are not part of our lesson text. Though there is no standard procedure for Roman crucifixion, it is not out of the ordinary that Jesus is severely beaten (Matthew 27:26; Mark 15:15; John 19:1) and stripped (Matthew 27:35; Luke 23:34) before being nailed to His cross. Eventually, Jesus is brought to the place of crucifixion, which is outside the city walls (Hebrews 13:12).
- Act of Crucifixion (v. 25)
- And it was the third hour, and they crucified him.
Jesus’ crucifixion likely takes place where roads converge just to the north of Jerusalem. The Romans make crucifixions as visible as possible to serve as a deterrent to insurrection; thus a crossroads is a logical place. The third hour is counted from sunrise, so Jesus’ crucifixion begins at midmorning.
- Identity of the Crucified (v. 26)
- And the superscription of his accusation was written over, The King of the Jews.
The same mocking words that Pilate used at Jesus’ trial are affixed over Jesus’ head. John 19:19–22 shows the full import of Pilate’s action in this regard: it’s one further snipe at the religious authorities whom Pilate believes have forced his hand. But this pettiness obscures the fact that Pilate speaks and writes better than he knows: Jesus is indeed The King of the Jews (2 Samuel 7:12–16; Zechariah 9:9). But He is even more than that: He is the world’s king (Isaiah 9:6, 7; 11:1–9; Romans 15:7–12). Jesus’ crucifiers are involved in something far greater than they realize (Luke 24:44–49; Acts 10:43; 2 Corinthians 1:20; etc.). He is enthroned as king in His crucifixion (Acts 2:36).
What Do You Think?
What are some “everyday” ways to emulate Jesus’ sacrifice in putting others’ interests ahead of our own?
Digging Deeper What limits, if any, are there to doing so? Why?
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III. Suffering in Affirmation
(Mark 15:33–39)
Our next segment of lesson text takes us forward in time by three hours. During that period the dying Jesus is mocked by the religious authorities, various onlookers, and by two criminals also suffering crucifixion.
- Cry of the Righteous (vv. 33, 34)
- And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
The darkness that comes over the whole land is further described in Luke 23:45 as “the sun was darkened.” This cannot be a solar eclipse for two reasons. First, solar eclipses do not last anywhere close to three hours, which is the length of the time of the darkness. Second, the crucifixion takes place in conjunction with Passover, which occurs at the time of a full moon; by contrast, a solar eclipse requires the opposite—a new moon.
Darkness is sometimes an image of God’s judgment (Joel 2:2, 31; Amos 8:9; Zephaniah 1:15). It is also an expression of despair (Psalms 88:12, 18; 143:3). Certainly all who witness this darkness are compelled to acknowledge that something extraordinary is occurring.
- 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?
Jesus cries out with the words of Psalm 22:1. The psalm laments the suffering of a righteous person being mocked and tortured by enemies. The righteous one’s situation appears hopeless; God seems distant. These words from the beginning of the psalm express the deep anguish of a person in such a situation. Jesus has now entered fully into that experience of rejection, mockery, torture, and seeming abandonment.
But like many psalms of lament, Psalm 22 turns from anguish to expressions of hope. In verse 19 the psalmist cries out for God’s help, and in verse 22 begins a declaration that the psalmist will praise God for His sure and faithful deliverance of His people. Jesus’ words express anguish yet are deliberately not without hope. His earlier declarations that God would raise Him from the dead (Mark 8:31, 32; 9:9, 31; 10:33, 34; 14:28) remain true even though Mark chooses not to restate them in the moments of Jesus’ suffering.
Thus the hopeful ending notes of confidence from Psalm 22 remain in the background. But they offer the one who is familiar with that psalm a hint: all is not as it seems while Jesus dies. God will be present to deliver the true king whom He has enthroned.
What Do You Think?
What are some ways we can encourage people in seasons when they feel God has abandoned them?
Digging Deeper Consider how your approach may differ in situations when the suffering is due to one’s own poor choices vs. suffering undeserved.
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- Response of Mockers (vv. 35, 36)
- And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
The ignorance of Jesus’ opponents is revealed: they mistake the Aramaic word eloi as being a cry to the ancient prophet Elias (Elijah). In so doing, they are depending on a tradition that Elijah helps those in need rather than recalling Jesus’ words as a quote from their own psalms.
- And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
Vinegar, though unpleasant, is an acceptable drink in Old Testament Israel (Numbers 6:3). But offering vinegar to someone suffering shock and dehydration could be but another form of mocking torture. It may also be a way to try to prolong Jesus’ suffering by giving Him some sustenance but no relief. It seems that Jesus’ cry has gone unanswered. The torturers and mockers seem to have prevailed. Psalm 69:21 is fulfilled.
- Death of the King (v. 37)
- And Jesus cried with a loud voice, and gave up the ghost.
Jesus’ death comes at last, as He had so many times predicted.
- Rending of a Curtain (v. 38)
- And the veil of the temple was rent in twain from the top to the bottom.
The veil of the temple is a curtain separating the holy place from the most holy place (Exodus 26:33). The latter may be entered only once a year, on the Day of Atonement, when the high priest symbolically presented to God the blood of a sacrifice offered for the sin of all Israel (Leviticus 16; 23:26–32). Clearly the rending of this curtain demonstrates God’s involvement in Jesus’ death! Some understand that the tearing shows that Jesus has offered the sacrifice that fulfills what the temple’s sacrifices pointed to. The implication is that the way is now open for all to enter God’s presence freely (Hebrews 9:6–8; 10:19, 20). Others look to Jesus’ warnings that the temple will be destroyed as a sign of judgment against the temple leadership who plotted Jesus’ death (Mark 12:9–12; 13:2). Indeed, the temple will be destroyed in AD 70. Both understandings are consistent with New Testament teaching regarding fulfillment of God’s plan.
Rescued!
In August 2010, a cave-in at a mine in Chile trapped 33 miners 2,300 feet below the surface. In attempting to locate survivors, the mining company began drilling holes. Seventeen days after the accident, a note was found taped to a drill bit pulled back to the surface. It read, “We are well in the shelter, the 33 of us.”
This sparked a massive rescue effort. On October 13, an estimated 1 billion people worldwide witnessed the dramatic rescue. One by one, all 33 miners were pulled safely to the surface.
An even greater rescue happened when the barrier of sin that trapped humankind from the presence of God was penetrated. Jesus’ death made it possible to be reunited with God. How do you bear witness to your miraculous rescue?
—J. E.
- Testimony of a Soldier (v. 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.
A centurion holds a highly responsible position in the Roman army. Seeing all that has happened, this particular centurion recognizes that this is no ordinary crucifixion and no ordinary man. In Jewish usage, to be the Son of God often means to be God’s king (2 Samuel 7:14; Psalms 2:7; 89:26–28). But on the lips of a Roman soldier, is this a confession of faith or no more than a cry of fear?
It’s easy to get cynical and write it off as no more than fear on the part of a pagan Roman soldier, one who is worried more about his own skin than anything else. But we must pause to remember that it was of a centurion that Jesus declared, “Verily I say unto you, I have not found so great faith, no, not in Israel” (Matthew 8:10; compare Luke 7:9). And, looking forward, it will be a centurion through whom the gospel will be opened to Gentiles (Acts 10:1–11:18).
What Do You Think?
How can our church help people move from a basic comprehension of Christ to a fuller understanding of His identity?
Digging Deeper Consider how your answer will differ for those who have no prior experience with church vs. those who have been in church for a while.
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Conclusion
- The King’s Way of Life
The story of Jesus’ death prompts us to ask ourselves important questions. One is, “Who is my king?” Am I ruled by selfish impulses, others’ opinions, culture’s conformity, the past’s burdens? Or is the crucified Christ my king?
Another way to ask that question is, “What do I see as power?” Is it following my dreams, getting my way, having it all, impressing others? Or is it giving myself for the benefit of others, as King Jesus did?
Jesus came to power not through a bloody insurrection or other worldly means. He humbled himself and was crucified. In this way, Jesus demonstrated that He is the Son of God. Are you following in the way of the king? In the end, the gospel calls all people to repentance and submission to the crucified and risen king, Jesus. Everyone needs His mercy, and no one is beyond the reach of it.
- Prayer
Father, awestruck before Your Son’s cross, we honor Him as our true king. Empower us to serve others. We pray this in Jesus’ name. Amen.
- Thought to Remember
In Christ’s kingdom, the way up is down.
KID’S CORNER
Torn to Teach Good News
June 9, 2019
Mark 15:6-15, 25-26, 33-39
Mark 15:6-15, 25-26, 33-39
(Mark 15:6) Now at the feast he used to release for them any one prisoner whom they requested.
After the religious leaders tried Jesus on false charges based on lies and Jesus’ confession of the truth that He was the Messiah when He quoted parts of Daniel 7:13 and Psalms 110:11 (see Mark 14:62), they took Jesus to Pilate, the Roman governor of Judea, for him to pass a death sentence on Jesus, something Pilate did not want to do, so he offered to release Jesus since it was his custom to release a prisoner during the feast of Passover.
(Mark 15:7) The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection.
Abba means “father.” Jesus called His Father “Abba.” Mark 14:36 reads, “And Jesus said, ‘Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.’” Christians also call God their Heavenly Father “Abba.” Romans 8:15 reads, “For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’” The name Barabbas means “son of the father,” but Barabbas and Jesus did not have the same father. In John 8:44, Jesus said that the father of some people is the devil and his children choose to act according to their father’s desires; such as, murder people and tell lies. Barabbas fit that description, and he truly sought to overthrow the Roman authority over Judea; therefore, he was a real threat to Pilate, King Herod, and the Romans who occupied Judea. Some of the religious leaders and Barabbas had the same father.
(Mark 15:8) The crowd went up and began asking him to do as he had been accustomed to do for them.
Goaded by the religious leaders, the crowd asked Pilate to release a prisoner as was his custom. Pilate did this each year as one way of trying to appease the Judeans and maintain peace in Judea. If Pilate did not keep the peace, the Emperor would have removed him as governor. Pilate agreed to do as they asked, perhaps not knowing in advance that they would ask him to release Barabbas, who had been convicted of leading a violent uprising against Roman authorities and murder—a real threat to peace in Jerusalem and Judea.
(Mark 15:9) Pilate answered them, saying, “Do you want me to release for you the King of the Jews?”
At His trial before the religious leaders, Jesus referred to himself in a way that proved He claimed to be the King of the Jews, the Messiah. Mark 14:61-62 reads, “But Jesus remained silent and made no answer. Again the high priest asked him, Are you the Christ, the Son of the Blessed?’ And Jesus said, ‘I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.’” From speaking to Jesus and seeing He was poor and had no band of followers (for they had all fled), Pilate knew Jesus was no political threat to the Romans; therefore, he offered to release Jesus using the title for the Messiah, “the King of the Jews,” when he referred to Jesus.
(Mark 15:10) For he was aware that the chief priests had handed Him over because of envy.
The religious leaders envied Jesus because He spoke with authority they did not have. The crowds gladly heard Jesus because He taught them the truth and the good news directly from God. He also had power the chief priests and the other religious leaders did not have. Jesus loved and wanted to help people, and Jesus could heal the sick, raise the dead, and feed large crowds. The religious leaders lied about Jesus because they wanted to murder Jesus—they had the same father as Barabbas.
(Mark 15:11) But the chief priests stirred up the crowd to ask him to release Barabbas for them instead.
The chief priests stirred up the crowd to release one of their own type of person—a murderer, for they wanted to murder Jesus. The crowd that was assembled did not see any hope of Jesus freeing them from Roman oppression because He appeared poor, ragged, and had no army; therefore, they placed their hoped-for deliverance from Rome in the revolutionary Barabbas.
(Mark 15:12) Answering again, Pilate said to them, “Then what shall I do with Him whom you call the King of the Jews?”
People who have not grounded themselves in the truth with a commitment to think, pray, and follow the true God and the Bible no matter what the cost, can be easily misled by falsehoods and emotional appeals. So, when Pilate asked them what he should do with Jesus, the crowd simply followed the loudest voices they heard in order to be “a part of the crowd” or “to go along to get along” with others.
(Mark 15:13) They shouted back, “Crucify Him!”
The crowd could have called out for Jesus to suffer less punishment than crucifixion. Knowing Jesus was a good man who had been good to them, they could have asked for a mild form of punishment. Instead, they asked Pilate to murder Jesus in the most painful and degrading way possible. Not being children of their Heavenly Father, they followed the devil.
(Mark 15:14) But Pilate said to them, “Why, what evil has He done?” But they shouted all the more, “Crucify Him!”
Pilate knew Jesus had done no evil. If he could have gotten the people to think rather than follow a mob mentality, they would have had to agree that they could think of no evil that Jesus had done. Some will blindly follow the crowd or do whatever political or religious leaders want no matter what they demand.
(Mark 15:15) Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.
Pilate did not have the moral courage to stand against the crowd and set a person free that he knew had done nothing evil and was only on trial before him because of the jealousy of religious leaders. Pilate was committed to maintaining the peace at all costs to retain his power, even at the cost of an innocent person’s life. He knew the chief priests were appointed by Roman authorities and were collaborators with Roman authorities in order to maintain their privileged positions; therefore, he had to be careful not to rule against their desires, because they might report him to his superiors as ineffective or cause a riot that would lead to his removal as governor.
(Mark 15:25) It was the third hour when they crucified Him.
The third hour was the third hour after sunrise, probably around 9 am. By this time, Jesus had been awake since sunrise of the previous day, and had been mocked, tried, scourged, and forced to carry His cross to Golgotha (in Aramaic, “the place of the skull”).
(Mark 15:26) The inscription of the charge against Him read, “THE KING OF THE JEWS.”
Pilate insisted that the charge against Jesus be placed on the cross for all to see. The charge told the truth about Jesus: He is the Messiah, the King of the Jews, but Pilate meant to mock the chief priests and the crowds who wanted an innocent man crucified. The inscription also revealed the Father’s desire to send a message to those crucifying Jesus and to all those who would learn about Him—Jesus really was the Messiah that the Father had promised to send the Jews. Despite His shameful crucifixion, after Jesus rose from the dead, many have come to believe in Him.
(Mark 15:33) When the sixth hour came, darkness fell over the whole land until the ninth hour.
The sixth hour would be about 12:00 pm, so Jesus would have been on the cross about three hours. Therefore, at the brightest hour of the day, it became dark for three hours (or until about 3:00 pm) which would have given some relief to those suffering on the cross as well as serve as a sign from God that Jesus was indeed His Son.
(Mark 15:34) At the ninth hour Jesus cried out with a loud voice, “ELOI, ELOI, LAMA SABACHTHANI?” which is translated, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?”
At about 3:00 pm, Jesus quoted Psalms 22:1 — “My God, my God, why have you forsaken me?” By reading Psalms 22:1 and by also referring to 2 Corinthians 5:21, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God,” some think the Father truly turned His back on Jesus and truly forsook Jesus as He hanged on the cross. But the verse from 2 Corinthians and other parts of the New Testament can more properly be interpreted to mean that Jesus was the sin offering for us and Jesus sacrificed himself for us so God could be just and merciful when forgiving the sins of those who would believe in Jesus as their personal Lord and Savior. The Father did not forsake Jesus; instead, the Father looked upon Jesus as the appropriate substitutionary sacrifice for us; for Jesus died in our place as the Father’s substitute for the punishment we deserved. These few words of Jesus (for He could only gasp a few words at a time for people to hear) from Psalms 22 should point people to read the entire Psalm 22, which describes and proclaims victory for the faithful and Jesus’ victory over crucifixion and death. Jesus truly suffered as Psalms 22 described, and Jesus rose to honor God and lead others to praise God as Psalms 22 described. Jesus quoted Psalms 22 to reveal prophecies about His crucifixion that He expected His disciples and others to understand. For example, consider how His crucifixion experience fulfilled Psalms 22:16-18 — “For dogs (meaning Gentiles, the Romans were Gentiles) encompass me; a company of evildoers encircles me; they have pierced my hands and feet (nailed Him to a cross)—I can count all my bones—they stare and gloat over me; they divide my garments among them, and for my clothing they cast lots.” Today, the followers of Jesus still proclaim these fulfilled facts about Him from Psalms 22:30-31 — “Posterity shall serve him; it shall be told of the Lord to the coming generation; they shall come and proclaim his righteousness to a people yet unborn, that he has done it.” For almost 2000 years, people have heard of Christ’s righteousness and have received Him as their living Lord and Savior.
(Mark 15:35) When some of the bystanders heard it, they began saying, “Behold, He is calling for Elijah.”
Not believing Jesus was the Messiah, not knowing the Scriptures, not knowing that Jesus quoted Psalms 22, not knowing that in the coming of John the Baptist that Elijah had already come according to Jesus’ teachings, the crowds thought He was calling to Elijah who was to come before the Messiah came. They thought Jesus was calling Elijah to come and save Him.
(Mark 15:36) Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, “Let us see whether Elijah will come to take Him down.”
Jesus did not drink anything that would have mitigated His suffering or would have made His crucifixion less painful or shorter. The soldiers did divide Jesus clothes as Psalms 22:18 foretold. Instead of forsaking Jesus as some interpreters have thought, the LORD heard Jesus’ prayer and answered Him in the way Jesus was crucified and died according to Psalms 22:24 —“For he (the LORD) has not despised or abhorred the affliction of the afflicted (Jesus), and he (the LORD) has not hidden his face from him (Jesus), but has heard, when he cried to him.” After Jesus’ resurrection, He fulfilled Psalms 22:25, and other verses — “From you comes my praise in the great congregation; my vows I will perform before those who fear him.”
(Mark 15:37) And Jesus uttered a loud cry, and breathed His last.
After Jesus quoted Psalms 22:1, He cried out, stopped breathing, and His physical human body died. His Father did not forsake Him. Jesus freely chose to obey His Father and lay down His life so He could take it up again. In John 10:17-18, we read: “For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” Jesus breathed His last and entered Paradise the day He died, as He promised the thief on the cross beside Him who repented and called out to Him. He also preached to the spirits in prison between the time His body died and the time He rose again on Sunday (see Luke 23:43, 2 Corinthians 12:3, Revelation 2:7, 1 Peter 3:18-19, Acts 2:31, Psalms 16:10).
(Mark 15:38) And the veil of the temple was torn in two from top to bottom.
The curtain was about 30 feet tall to keep everyone but the High Priest out of the Holy of Holies except one day a year on the Day of Atonement. The LORD sat enthroned above the Ark of the Covenant inside the Holy of Holies, but the Ark of the Covenant disappeared sometime before or after the Babylonians destroyed Jerusalem in BC 587. After King Solomon’s temple was destroyed, the LORD never returned to live in the rebuilt second temple as He did King Solomon’s temple. In the beautified and expanded second temple built by King Herod, only a raised area was put in the Holy of Holies, which was where the Ark of the Covenant would have been placed. After the curtain was torn in two, it meant that through prayer and faith in Jesus Christ as their Lord and Savior, believers in Him could come before the LORD wherever they were and whenever they wanted.
(Mark 15:39) When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, “Truly this man was the Son of God!”
The centurion had seen many people crucified and had perhaps presided over many crucifixions. He could tell by the way Jesus died that Jesus was the Son of God. All nature was affected during Jesus’ time on the cross, and no one died the way Jesus died. Jesus did not curse God or those who crucified Him because of His suffering. Instead, Jesus quoted the Scriptures and asked His Father to forgive those who crucified Him. In Luke 23:34, Jesus prayed, “Father, forgive them, for they know not what they do.”
Torn to Teach Good News
June 9, 2019
Mark 15:6-15, 25-26, 33-39
“And the curtain of the temple was torn in two, from top to bottom” (Mark 15:38).
The curtain in the temple was hanged in front of the Holy of Holies or Most Holy Place to keep everyone out except the High Priest, who could only enter once a year on the Day of Atonement. The curtain kept the Holy of Holies in total darkness, except when the High Priest entered to offer blood sacrifices for himself, his family, and the people to restore a right relationship between the LORD and His people. In King Solomon’s temple, the Holy of Holies was a cubed room about 30 feet in length, width, and height, and contained the Ark of the Covenant, which contained the Ten Commandments written in stone. Only the High Priest could meet with the LORD, who met him from the mercy seat above the Ark. The Ark of the Covenant disappeared with the destruction of the temple by the Babylonians in BC 587. In the time of Jesus, the temple built by King Herod did not contain the Ark or the mercy seat in the Holy of Holies. When Jesus died on the cross as the sacrifice for the sins of the world, the temple curtain was torn in two from top to bottom, much like we might tear an old rag, but it was 30 feet tall. After Jesus’ death on the cross for the forgiveness of sins, the Day of Atonement and the temple curtain were no longer needed. After Jesus rose from the dead, He became High Priest in heaven where He now prays for all His followers. Therefore, anyone who believes in Jesus as Lord and Savior can come into the presence of the LORD in prayer.
Thinking Further
Torn to Teach Good News
June 9, 2019
Mark 15:6-15, 25-26, 33-39
Name _______________________________
- Who was Barabbas and what had he done?
- How did Pilate refer to Jesus?
- Why do you think the religious leaders may have envied Jesus, as Pilate thought?
- What did Pilate ask the crowd that made them shout even more, “Crucify him”?
- What did the Centurion think about Jesus? Why do you think he thought this?
Questions for Discussion and Thinking Further
- Who was Barabbas and what had he done? He had led a rebellion against the Romans and committed murder. He was in a Roman prison, and the crowds called for Pilate to release him instead of Jesus.
- How did Pilate refer to Jesus? The King of the Jews
- Why do you think the religious leaders may have envied Jesus, as Pilate thought? The religious leaders envied Jesus because He spoke with authority they did not have. The crowds gladly heard Jesus because He taught them the truth and the good news directly from God. He also had power the chief priests and the other religious leaders did not have. Jesus loved and wanted to help people, and Jesus could heal the sick, raise the dead, and feed large crowds.
- What did Pilate ask the crowd that made them shout even more, “Crucify him”? “Why, what evil has he done?”
- What did the Centurion think about Jesus? Why do you think he thought this? He thought Jesus was truly the Son of God. By the effects His way of dying and death had on nature. By the way Jesus died, because Jesus did not curse, but asked His Father to forgive those who crucified Him.
True and False Test
Torn to Teach Good News
June 9, 2019
Mark 15:6-15, 25-26, 33-39
Circle the true or false answers. Correct the false statements by restating them.
- Pilate liked Barabbas, so he wanted the crowd to ask for his release from prison. True or False
- Barabbas was a rebel who wanted to overthrow the chief priests and destroy the temple in Jerusalem. True or False
- Pilate called Jesus the King of the Jews. True or False
- Pilate knew that the chief priests envied Jesus. True or False
- The chief priests were afraid of Pilate and the crowd, so they anxiously did whatever they wanted and resolved to crucify Jesus. True or False
- Because Jesus had done so many good things for them, the crowd wanted Barabbas crucified instead of Jesus. True or False
- Pilate tried to tell the chief priests and the crowd many of the evil things that Jesus had done so he could crucify Jesus for Passover. True or False
- To satisfy the crowd, Pilate released Barabbas from prison. True or False
- Pilate felt sorrowful and scourged in heart when he delivered Jesus over to the soldiers to be crucified. True or False
- Jesus did not call out to Elijah, but quoted Psalm 22:1. True or False
True and False Test Answers
- False
- False
- True
- True
- False
- False
- False
- True
- False
10.True
Prayer
Father, awestruck before Your Son’s cross, we honor Him as our true king. Empower us to serve others. We pray this in Jesus’ name. Amen.