COMMENTARY ON MARK
LESSON NUMBER 166
Mark 15:22 “And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 And they gave Him to drink wine mingled with myrrh: but He received it not. 24 And when they had crucified him, they parted His garments, casting lots upon them, what every man should take. 25 And it was the third hour, and they crucified Him. 26 And the superscription of His accusation was written over, THE KING OF THE JEWS. 27 And with Him they crucify two thieves; the one on His right hand, and the other on His left. 28 And the scripture was fulfilled, which saith, And He was numbered with the transgressors.”
(Mark 15:22-28; Matt 27:33-38; Luke 23:32-34; John 19:18-24)
JESUS IS CRUCIFIED WITH TRANSGRESSORS
INTRODUCTION
The crucifixion of Jesus will display both the depravity of men and the Sovereignty of God. Men will appear to be fulfilling their will, yet it was all within the framework of the will of God – His “determinate counsel and foreknowledge” (Acts 2:23), and what His counsel had “determined before to bee done” (Acts 4:28). The Gospel writers are careful to point out how several Scriptures were fulfilled in Christ’s death. All of this confirms a trait that is found in God Himself. He alone speaks it, then brings it to pass; He purposes it, then does it. As it is written, “I have spoken it, I will also bring it to pass; I have purposed it, I will also do it”(Isa 46:11). Those who view God’s declarations as mere prescience – i.e. beholding what men are going to do – are in great error. God declares it, then He Himself brings it to pass. He purposes it, then personally does it, working within an arena that ignores Him. He “declares the end from the beginning,” not because He merely looks into the future, but because He controls the future. Three times the Lord hurls this question at humanity: “To whom then will ye liken Me” (Isa 40:18,25; 46:5). Let no person imagine for a moment that in the working out of our salvation God merely used what men did – making it serve His purpose. The doing of wicked men, unknown to them, was actually the working out of God’s purpose, not something that He would merely make to serve His purpose. He is working with vessels that are in His house (2 Tim 2:20), and fish that are in His net (Matt 13:47-49). It is true that God has “made all things for Himself: yea, even the wicked for the day of evil” (Prov 16:4). We will behold this fulfilled in our text, and it is most marvelous to consider.
GOLGOTHA AND GALL
“ Mark 15:22 And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 And they gave Him to drink wine mingled with myrrh: but He received it not.”
THEY BRING HIM TO THE PLACE. Mark emphasizes the trip to Golgotha: “they bring Him.” Matthew emphasizes their arrival: “they were come.” Along the way the soldiers compel Simon of Cyrene to carry the cross (Mk 15:21). A large throng joins the procession (Lk 23:27). Certain holy women bewailed Jesus, and He addressed them concerning the awful future appointed to Jerusalem (Lk 23:27-34). This all suggests that the trip took some time. We know that Jesus was delivered to Pilate “in the morning,” which is defined as “the fourth watch of the night, from, 3:00-6:00 AM THAYER (Mk 15:1). We also know that He was crucified at the third hour, or 9:00 AM. From His time before Pilate until He was crucified was from 3-6 hours. We infer, therefore, that the trip there could have taken at least one hour.
The precise location of Golgotha is not given in Scripture. Hebrews 13:12 states that Jesus “suffered without the gate,” that is, outside of the confines of Jerusalem itself. Matthew, Mark, and John refer to it as “Golgotha” (Matt 27:33; Mk 15:22; John 19:17). Luke refers to it as “Calvary,” which means “the Skull,” and is so translated in later versions. “Golgotha” comes from a different Greek word which means “the place of the skull” (Mk 15:22). John says that Golgotha was the Hebrew name for “the place of the skull” (John 19:17). John also states the location was “nigh unto the city” (John 19:20). We assume from Matthew 27:39 and Mark 15:22 that it was along some thoroughfare, for there were those “that passed by.” From what is said of Simon being compelled to carry the cross, it is also suggested that it was in a place leading into the open country (Mk 15:21). There was also a garden, or orchard, close to Golgotha, in which the tomb was located where Jesus was buried (John 19:41).
In all of the Bible, “Golgotha,” which is a Hebrew word, is mentioned three times (Matt 27:33; Mk 15:22; John 19:17). “Calvary” is mentioned only once (Lk 23:33). “The place of a skull” is also mentioned three times (Matt 27:33; Mk 15:22; John 19:17). Following the death of Christ, no inspired man ever referred to these expressions. With a solitary exception, the place where Jesus was crucified is never mentioned. Apostolic teaching concerned what was accomplished in Jesus death, not where it took place. There is a remarkable consistency in their approach to the death of our Lord. They did not leave their readers thinking of where Jesus was crucified, but why He was crucified, and what was achieved by that means.
HE FULFILLMENT OF THE TYPE. The one exception to this rule is found in the book of Hebrews. There the Holy Spirit declares that the death of Christ fulfilled a type that was developed under the Law. He first affirms that those in Christ have an altar at which those who labor under the administration of the Law have no right to eat (Heb 13:10). In this, he refers to the priests who ate of the sacrifices that were offered upon the ancient altar (Lev 10:12; Deut 12:27; 1 Cor 10:18). He then states that the carcases of the beasts whose blood was brought into holy place were burned “without,” or “outside,” NKJV the camp (Heb 13:11). The instructions for doing this were given in Exodus 29:14; Lev 4:11-12,21; 9:11; 16:27. This, the Spirit declared, typified Jesus suffering death “outside the gate” of Jerusalem (Heb 13:12). Now, it is in view of this that believers are admonished to “go to” Jesus “without the camp,” or outside the confines of this world and formalistic religion: “Let us go forth therefore unto Him without the camp, bearing His reproach” (Heb 13:13). “Bearing His reproach” is the same as bearing one’s cross – enduring the rejection of those who are of this world, and bearing up under their malignment and evil treatment, whatever form it takes. In other words, to be “partakers of Christ” we must leave the worldly order, going outside of it and the religion that it fosters. This is part of being “crucified with Christ” (Gal 2:20), and being “dead with Christ” (Rom 6:8; Col 2:20). At some point, a person will have to separate from lifeless forms of religion, just as surely as Jesus, when He died, was taken outside of Jerusalem.
THEY GAVE HIM WINE MINGLED WITH MYRRH. Mark says the soldiers gave Jesus “wine mingled with myrrh.” Matthew refers to this drink as “vinegar . . . mingled with gall.” Both refer to the same substance. “Wine” refers to the source of the drink – pressed from grapes. “Vinegar” refers to the state of the substance, which was soured or fermented. “Gall” refers to the bitter quality of the substance with which the drink was mingled, and “myrrh” refers to the particular source of that bitterness. This intoxicating drink was offered to Jesus to apparently dull the pain, and make crucifixion more tolerable, and was presented to Him before He was actually crucified. It was no doubt intended to make the actual nailing of Jesus to the cross more bearable.
However, after tasting the substance, Jesus refused it. He would not endure the pain and sufferings of the cross with any special assistance from men. He would rather “drink” the cup the Father had given Him without resorting to humanly devised comforts and aids (John 18:11). The determination of Jesus is something in which we also can participate.
THEY PARTED HIS GARMENTS
“ 24 And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take. 25 And it was the third hour, and they crucified Him. 26 and the superscription of His accusation was written over, THE KING OF THE JEWS.”
WHEN THEY HAD CRUCIFIED HIM. The word “crucified” means to “impale upon a cross,” STRONG’S to “fortify with driven stakes,” THAYER and “to nail or affix to a cross.” FRIBERG There is a sense in which the crucified one becomes one with the cross, and is not able to be separated from it – at least not without intense pain. We know from Scripture that “nails” were used to impale Jesus on the cross. After He had risen, He showed His disciples “the print of the nails” in His hands (John 20:25). Luke states that He showed them His “hands and His feet” (Lk 24:40). Pointing to what was accomplished on the cross, Paul stated that God Himself “blotted out the handwriting of ordinances,” or “certificate of death,” NASB “nailing it to His cross” (Col 2:14). More, therefore, was nailed to the cross than the body of our blessed Lord.
It ought to be noted here that those who are “crucified with Christ” ought not expect a pleasant ordeal. There is much inner discomfort in such a procedure, and that is what causes many to draw back from it.
THEY PARTED HIS GARMENTS. In a display of complete indifference, those who had crucified Christ parted, or divided, His garments. It is generally understood that this was the result of stripping the one being crucified of all of his clothing. Some have affirmed that the person crucified was not stripped stark naked, but was given a modest covering for the front and the back. I do not know if this is true or not.
John gives us a more precise record of this activity. He tells us they divided His garments “into four parts,” of which every soldier “took a part.” However, His “coat,” or outmost garment “was without seam, woven from the top throughout.” It was this garment for which they cast lots saying, “Let us not rend it, but cast lots for it” (John 19:23-24).
Matthews says that the dividing of Jesus’ garments, as well as the casting of lots for them, was done “that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots” (Matt 27:35). That text is found in the 22nd Psalm, which is a Messianic Psalm: “They part My garments among them, and cast lots upon My vesture” (Psa 22:18). John also refers to this detailed fulfillment (John 19:24).
This text reminds us of what was required for the riches of grace to be given to those who believe. “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich”(2 Cor 8:9). What took place in the realm of the unseen was vividly depicted by the sight of Jesus crucified. Just as He was stripped of His clothing, and it was distributed to others, so Jesus was stripped of His Divine prerogatives when He died, being shamed by taking upon Himself of the human condition. It was by this means that it because righteous for the “Divine nature,” which is His spiritual vesture, to be given to those who trust in His name.
IT WAS THE THIRD HOUR. At nine in the morning, the Lord was crucified – while the residue of the dew remained, and before the sun rose to its zenith, and the heat of the day commenced. It was at the ninth hour, or three in the afternoon, that Jesus commended His Spirit into the hands of the Father (Lk 23:44-46), meaning He was suspended upon the cross for six full hours. This was an aspect of sacrifice that, to my knowledge, was never paralleled under the Law. The sacrificial victim appeared to always have been killed quickly, and not required to suffer. The Passover lamb, for example, was killed “in the evening” (Ex 12:6). Sacrifices offered on the altar were killed at the side of the altar while facing the North, indicating the swiftness of the procedure (Lev 1:11). However, when it came to removing the sins of the world, there was suffering as well as death.
THE SUPERSCRIPTION. The “superscription of His accusation” was a “written notice of the charge that was written against Him.” NIV The English word “superscription” means something written (ascription) and placed overhead (super). Matthew says it was placed “over His head” (Matt 27:37). John tells us it was “written in Hebrew, and Greek, and Latin” (John 19:20). John also said that many of the Jews read this sign, “for the place where Jesus was crucified was nigh to the city” (John 19:20). It was like a heavenly reminder of what the people had done. I do not doubt that the recollection of this writing caused considerable restlessness among many of the Jews – like the dream of Pilate’s wife brought disquietness to her. Pilate had this written, and the chief priests objected to it, saying that it should read, “He said, I am King of the Jews.” However, Pilate refused to change it (John 10:21-22).
Therefore, in the crucifixion of Jesus, God would not let the people ignore what was being done. When He came into the world, wise men from a foreign country told Herod that He was born “King of the Jews.” Now, when Jesus prepares to leave the realm of the living and descend into the abode of the dead, another foreigner reminds them of the same thing.
HE WAS NUMBERED WITH THE TRANSGRESSORS
“ 27 And with Him they crucify two thieves; the one on His right hand, and the other on His left. 28 And the scripture was fulfilled, which saith, And He was numbered with the transgressors.”
TWO THIEVES. Matthew, Mark, and Luke refer to these two men. John omits them from his record. All three of the writers recording this event tell us that Jesus was crucified between these two thieve, with one being on His right hand, and the other on His left (Matt 27:38l Mk 15:27). Luke refers to them as “malefactors,” “criminals,” NKJV or wrong-doers. You recall that the Jewish leaders had told Pilate that Jesus was a “malefactor” (John 18:30). To them, this arrangement no doubt appeared quite satisfactory, as though it had justified their accusation. It was also said that Barabbas was a “robber,” yet he was released (John 18:40).
Now, just as surely as Jesus really did pay the price that was due a criminal, even though He was not one, even so Jesus paid the real penalty for sin, even though He was not a sinner. I sometimes think that men treat the death of Christ too casually, and speak of it to glibly, as though it was not a real death, a real payment, and real disgrace. They do not seem to present it as though it involved a real curse, and real Divine abandonment, and really being cut off.
ANOTHER FULFILLMENT OF SCRIPTURE. Here again, the details of prophecy were fulfilled in the death of Jesus on the cross. Here, in Jesus dying between two thieves, the Scripture was fulfilled: “He was numbered with the transgressors.” That prophecy is found in Isaiah 53:12: “Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors” (Isa 53:12). Notice what marvelous things are said about the Savior. (1) He “poured out His soul unto death,” (2) “He was numbered with the transgressors,” (3) “He bare the sin of many,” (4) “He made intercession for the transgressors.” These four reasons are cited as justification for God dividing Him a portion with the great, or identifying Him with greatness, even in His death. It also was the reason Jesus would divide the spoil He reaped through His death with those who are strong in faith.
It is of significance that Jesus is said to have been “numbered with the transgressors.” This was true of Him ONLY when He died. He was not numbered with the transgressors in His birth! In His birth the angel referred to Jesus as “that Holy thing,” or “Holy One” NKJV (Lk 1:35). When God brought Jesus into the world He charged, “And let all of the angels of God worship Him” (Heb 1:6). During His youth, He was certainly not noted for being “numbered with the transgressors.” Instead, He was known for being about His “Father’s business” (Lk 2:49). And during His prodigious ministry, He was never “numbered with the transgressors,” or noted for being one of their company. Even the demons said of Him, “I know Thee, who Thou art; the Holy One of God” (Mk 1:24).
I am aware that His enemies said of Him, “Behold a man gluttenous, and a wine bibber, a friend of publicans and sinners” Matt 11:19). They were wrong on all accounts! That is not what any inspired man said. No one who knew Jesus ever identified Him with either publicans or sinners. In fact, I do not that there is a place in Scripture where God or Jesus ever referred to themselves as a Friend to anyone. God referred to Abraham as “My friend” (Isa 41:8; 2 Chron 20:7; James 2:23). But Abraham never referred to God as his Friend! Jesus referred to His disciples as “My friends, if ye do whatsoever I command you” (John 15:14-15). However, none of those disciples ever referred to Jesus as their Friend. The word “friend” means an associate. THAYER It seems to me to be presumptuous to refer to either God or Jesus as our associate. We have been called into Their work, but They have not been called into ours. It is on the part of wisdom to be particular about the manner in which we refer to Deity. Never should we adopt terminology that suggests that we are in any primary.
JESUS PRAYS TO THE FATHER. Luke alone relates that at this time, while they started to part His raiment, Jesus said, “Father, forgive them; for they know not what they do” (Luke 23:34). In this, He was fulfilling the word Isaiah prophesied concerning the atoning death of Christ: “and He bare the sin of many, AND made intercession for the transgressors.” Isaiah did not say Jesus would make intercession for the transgressors, but that He did when “He bare the sin of many.” In this saying, and in the role of a High Priest, Jesus fulfilled one of the priestly functions which was to have “compassion on the ignorant” (Heb 5:2). Some have argued over whether Jesus was praying for the Jews or the Gentiles. Such arguments are futile, for He was making “intercession for the transgressors.” That included, as descerned by the illuminated church, “both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel” (Acts 4:27). Paul also alludes to the ignorance of those who crucified Jews: “Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory” (1 Cor 2:8). Thus Jesus accented the willingness of God to save, and the marvelous effectiveness of His own death.