Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?

62 And Jesus said, I am: band ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

63 Then the high priest rent his clothes, and saith, What need we any further witnesses?

64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.

65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy and the servants did strike him with the palms of their hands.

66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest:

unto him, Art thou the Christ, the Son of the 62 Blessed? And Jesus said, I am: and 3 ye shall see the Son of man sitting at the right hand of power, and 3 coming with the clouds of heaven. 63 And the high priest 5 rent his clothes, and saith, 64 What further need have we of witnesses? Ye have heard the blasphemy: what think ye? And they all condemned him to be 8 worthy of 65 death. And some began 10 to spit on him, and 11 to cover his face, and to buffet him, and to say unto him, Prophesy: and the officers received him 12 with blows of their hands.

and so, when Jesus answered, he was answering upon oath-thus showing that the "Swear not at all" of Matt. 5: 34 did not forbid speaking on oath in a court of justice. Art thou the Christ, i. e., the Messiah, the Son of the Blessed? (Matthew, "Son of God.") This title of the Messiah was doubtless derived from Ps. 2: 7. As used by the high priest, it did not distinctly imply divinity, as the Jewish mind was quite unclear on that subject. 62. Jesus answers the question promptly and definitely, I am, thus publicly avowing his Messiahship. Years before, he had declared this privately (John 1: 49 f.; 4: 26); and six months before had confirmed the disciples in their conviction of the fact (8: 29). Hitherto, however, he had avoided asserting his Messiahship publicly, because that would have precipitated the collision between him and the rulers. But now the crisis has come, and before ending his public ministry, he breaks his calm silence to declare to the highest tribunal of the nation that he is the Messiah. He adds (ver. 62) acknowledged Messianic expressions from Dan. 7: 13, 14, declaring that they will hereafter be fulfilled in himself. Such a claim the rulers at once pronounced to be blasphemy (ver. 64); yet this does not show that they understood him to be claiming divinity. 63. The high priest rent his clothes, in grief and horror. What further 'need have we of witnesses? He was glad enough to find something better to proceed upon than the miserable testimony they had tried. 64. What think ye? This was a form of putting to the vote. They all condemned him. We must certainly exempt Joseph of Arimathea (Luke 23 51) probably also Nicodemus (John 19: :31), and possibly others; such members of the Sanhedrin either were not present, or did not vote. Worthy of death, the regular punishment of blasphemy.

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65. Cruelly insulted. The highest authority of the nation had decided against his claim to be Messiah, and voted that he must die. The subordinate officials and some of the bystanders at once turned utterly against him. It is painful to dwell on these elaborate and multiplied insults. To spit on him, the strongest possible expression of contempt and loathing. To cover his face is explained by Luke's word "blindfolded," and Prophesy by the addition in Matthew (26: 68), "Prophesy unto us, thou Christ: who is he that struck thee?" They blindfolded him in order to this mocking test of his supernatural knowledge. The word "prophesy" in Scripture means to speak for God, to speak by divine inspiration, whether in regard to things past, present, or future. Received him. This is the reading of the correct Greek text, and probably refers to their taking charge of him by order of the high priest. What a mournful scene! The Saviour unjustly condemned, outrageously insulted, and bearing it in silence, evokes the sympathy of men whereever the story is told (comp. Isa. 53: 3-7).

XIII. PETER DENIES HIS LORD, 66-72. The four accounts here given by Matthew, Mark, Luke, and John, while they agree in describing three denials, present many discrepancies of detail. But these can be harmonized by the supposition that the three questions, especially the second and third, were repeated by a number of different persons, and that some of these were moving from place to place in the court-all of which would be very natural amid such excitement and confusion. 66. Beneath in the court, namely, the court of the high priest's residence. "Palace," in King James, is an erroneous translation. It appears that the rooms which surrounded the court and opened into it were somewhat elevated above its level. Warming himself (ver. 67; see ver. 54).

67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.

68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew.

69 a And a maid saw him again, and began to say to them that stood by, This is one of them.

70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto.

71 But he began to curse and to swear, saying, I know not this man of whom ye speak.

72 d And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

67 and seeing Peter 1 warming himself, she looked upon him, and saith, Thou also wast with the 68 Nazarene, even Jesus. But he denied, saying, I neither know, nor understand what thou sayest: and he went out into the porch; and 3 the cock 69 crew. And the maid saw him, and began again to say to them that stood by, This is one of them. 70 But he again denied it. And after a little while again they that stood by said to Peter, Of a truth thou art one of them; for thou art a Gali71 læan. But he began to curse, and to swear, I 72 know not this man of whom ye speak. And straightway the second time the cock crew. And Peter called to mind the word, how that Jesus said unto him, 5 Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

67, 68. The first denial. 67. The Nazarene was a term of reproach (John 1: 46; Matt. 2: 23). 68. Mark alone mentions that after this denial Peter went out into the porch, the large entrance through one side of the building into the inner court. Peter was probably alarmed, and wished to withdraw from observation. But his anxiety about the Master, with some remains of the self-confidence which had led him into trouble in the garden, would cause him presently to return toward the company around the fire. The words, and the cock crew, are not probably genuine, but the fact is sufficiently indicated in the second time and twice in ver. 72.

69, 70. Second denial. 69. The maid. The same maidservant as in ver. 66. Began again to say to them that stood by. It was natural that some of these should take up and repeat her statement, and it appears from the other Gospels that this was done by another maid (Matt. 26: 71), by a man (Luke 22 : 58), and by some of the company about the fire (John 18: : 25). This second denial was made "with an oath" (Matt. 26 72). The first sinful act has seemed to necessitate a second and a worse act.

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70,71. The third denial. 70. After a little while. Luke says, more definitely, "about one hour" (22:59). They that stood by. So Matthew; Luke, another (man)"; John, (18:26) one of the servants of the high priest, being a kinsman of him whose ear Peter cut off." These may be explained as before by supposing that different persons took up and repeated the charge. For thou art a Galilæan. The additional words in King James "and thy speech agreeth thereto" are spurious here, but Matthew (26: 73) says, "For thy speech bewrayeth (betrayeth) thee." It is said that the Galileans (1) confounded p with b, as the Arabs do now-Bashaw and Pasha being the

same word-and as the Germans often do in pronouncing English; (2) confounded k with q, as we do; (3) changed sh into th, as most modern Jews change th into s. A similar local difference of pronunciation is mentioned as early as Judg. 12: 6, and like differences are sometimes recognized even in our new country. Peter's third denial was still more vehement, and accompanied by curses and oaths (ver. 71)-calling God to witness that what he said was true, and imprecating God's curse upon him if it was not. It may be that in his guilty excitement the unhappy apostle was falling back into a former habit of profanity.

72. Peter remembers and weeps. The second time, mentioned by Mark alone, might very naturally come from Peter's minute and mournful personal recollections. The early Christians had a tradition, which appears in some of the earliest Latin hymns, that he could never afterward hear a cock crow without a shudder. And Peter called to mind. Luke (2261) prefixes to this the affecting statement, "And the Lord turned, and looked upon Peter." As Jesus was standing in a room which opened upon the court, and there were lights in both places, he and the fallen disciple could see each other. The startling sound was followed instantly by the melting look. And when he thought thereon, he wept. Matthew and Luke say that "he went out and wept bitterly." Contrast Peter on the mount of Transfiguration (95), and this poor fallen man. But his solitary reflection and bitter weeping was the beginning of a new upward movement, and by God's grace the fallen apostle afterward rose again. Next morning, the two most miserable men in Jerusalem were doubtless Peter and Judas (Matt. 27: 3-5), but how different the resultthe difference between suicidal remorse and saving repentance.

1 AND straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus. and carried him away, and delivered him to Pilate,

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XV.

1 AND straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up

PRACTICAL LESSONS.

1. What a scene to contemplate-the Jewish rulers craftily plotting, the treacherous disciple gradually making up his mind, the Saviour calmly and sorrowfully waiting (ver. 1, Matt. 26: 1, 2).

2. Well-meaning people sometimes censure actions which when rightly understood deserve high commendation (ver. 4).

3. The duty of helping the poor is often an excuse for failing to serve Jesus in some other way.

4. We may sometimes serve the Lord by gifts or actions that have no practical value (ver. 8). 5. Perfect innocence and universal kindness cannot always protect from the malice of the wicked (ver. 10, 11).

6. Let us not lose heart, even when grievously ill-treated, but remember what Jesus bore (ver. 18; comp. Heb. 12: 3).

7. Not all is well that ends well, for God sometimes brings the highest good out of the most dreadful evil (ver. 21).

8. Jesus has not directed us to commemorate his birth, his miracles, or his triumphal entry, but his death and resurrection (ver. 24; 1 Cor. 11: 26; Rom. 6: 3, 4).

9. We must fight some battles of life quite alone, but even then it is sweet to have sympathizing friends close by (ver. 34, 35).

10. It is possible now to call Jesus our Teacher and yet to betray his truth to the bitterest enemies (ver. 44).

11. Even incarnate innocence and lifelong and perfect benevolence could not protect from false accusations and utterly unrighteous condemnation.

12. It is one of the penalties of sin that it often seems to necessitate another and a greater sin (ver. 69-71).

13. The man who has fallen lowest may rise again, if he really repents, and seeks God's gracious help.

Chap. 15. 1-15. (Comp. Matt. 27: 1-26; Luke 22: 66 to 23: 25; John 18: 28 to 19: 16.) From this point onward, the Gospel of Mark becomes very brief, and comparatively quite lacking in those vivid touches of detail for which it is in general so

remarkable. We naturally connect with this the fact that Peter was now in utter seclusion, and not an eye-witness of the succeeding events. Thus the lack of striking details at this point harmonizes exactly with the statement of Papias that Mark wrote his Gospel from materials furnished by Peter's discourses.

I. JESUS IS FORMALLY CONDEMNED AND DELIVERED TO PILATE. 1. In the morning. Luke says more definitely (22: 66) as soon as it was day." Held a consultation. Luke shows (22: 66-71) that this was a formal meeting of the Sanhedrin to ratify the decision made in their informal meeting before the dawn. It was natural that here again they should ask him to confess that he was the Messiah, and that he should answer substantially as he had before done. Or, Luke may have transferred to this session things that were said at the former meeting, which he does not describe. Delivered him up to Pilate. Luke (231) "the says whole company." They did not merely send a committee, but all the members of the Sanhedrin who were present, and others in attendance, went to Pilate; and John shows us (18: 28) that while busy in the perpetration of a terrible crime, they were excessively scrupulous about outward religious acts, and would not enter the heathen governor's residence because it would make them ceremonially unclean, and they could not "" eat the Passover "-this last expression perhaps indicating that in their anxious waiting for the results of Judas' plot, they had not yet eaten the paschal lamb. They were compelled to carry Jesus before Pilate because they desired capital punishment, which the Romans did not allow the Sanhedrin to inflict. Pontius Pilate was the Roman " governor ". (Matt. 27: 2)-the exact Roman title being procurator of Judea and Samaria. When Archelaus was banished in A. D. 6, it was decided that these important and unruly districts could no longer be entrusted to a native ruler, but must have a Roman governor. Similar changes often occur under the English rule in Hindustan. fourth of these procurators was Pilate, who had now held the office for probably four years, residing at Cæsarea, as did his later successors, Felix and Festus, but coming up to Jerusalem

The

2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

3 And the chief priests accused him of many things; but he answered nothing.

4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

5 But Jesus yet answered nothing; so that Pilate marvelled.

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2 to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering saith unto 3 him, Thou sayest. And the chief priests ac4 cused him of many things. And Pilate again asked him, saying, 5 Answerest thou nothing? behold how many things they accuse thee of. 5 But Jesus 5 no more answered anything; insomuch that Pilate marvelled.

at the time of the great feasts, in order to preserve order and obtain information.

Matthew tells us (27: 3-10) that at this point Judas, seeing that Jesus was condemned by the Sanhedrin and delivered to Pilate, fell into an agony of remorse, flung down the money in the temple, and "went away and hanged himself" -probably before the crucifixion of his injured Lord began.

II. JESUS REFUSES TO DEFEND HIMSELF BEFORE PILATE, 2-5. 2. And Pilate asked him. This statement of course implies that accusation had been made against him to this effect. John gives us an interesting account of an opening colloquy between Pilate and the Jewish accusers (John 18: 29-32), followed by a private conversation between Pilate and Jesus (33-38). Thou sayest. This is a Hebrew idiom meaning, Thou sayest what is true-a strong affirmative answer. He was King of the Jews, namely, King Messiah, not of a worldly but a spiritual kingdom. Both the Jews and Pilate would understand him to mean a worldly kingdom. To Pilate he compassionately explained in private (John 18: 36-38). The Sanhedrin ought to have known better without explaining, and would doubtless have hooted at an explanation if given. Thus Jesus distinctly avowed his Messiahship before the heathen as well as the Jewish tribunal (14: 61, 62). 3. The chief priests. These were the leading section of the Sanhedrin, persons of higher official and social importance than the "elders" and "scribes," and they were prominent throughout this trial (comp. ver. 10, 11). Accused him of many things. Luke (232) gives us three points: "We found this man (1) perverting our nation, (2) and forbidding to give tribute to Cæsar, (3) and saying that he himself is Christ a king." These charges they probably repeated and varied after Jesus confessed that he was King. Observe that while the Sanhedrin condemned Jesus for the religious offense of blasphemy (1462), they artfully accused him before

Pilate of civil offenses, because the Romans would have nothing to do with their religious questions (Acts 18:15; 25: 18-20). 5. Jesus no more answered anything. He had answered the one great question; further answer would have been vain against such malignant accusers, and before a weak governor who could not help himself. He would bear with silent and patient dignity what he saw to be inevitable. And he understood a profounder need and meaning of all this, of which his enemies did not dream, and looked forward with sustaining hope to unspeakably blessed results (Heb. 12 : 2). Pilate marvelled, and "said unto the chief priests and the multitudes, I find no fault in this man (Luke 23: 4).

III. PILATE SEEKS AN EXCUSE FOR RELEASING JESUS, 6-11. The governor was in sore difficulty. He had made himself very unpopular with the Jews by repeatedly shocking their deepest religious feelings, and on one occasion making his soldiers massacre many of the crowd who came before him to remonstrate; 1 and another particularly shocking cruelty is mentioned in Luke 13:1. He feared that the Jewish rulers might complain against him to Tiberius, whose jealousy might be easily excited by the cunningly contrived charges. Pilate saw that there was no proof of guilt, and wanted to release the prisoner, but felt his hands tied through the unpopularity incurred by his previous wrongdoing. Here, as in the case of Peter's fall, we see how sin often brings as a penalty the apparent necessity of committing other sin.

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6 Now at that feast he released unto them one prisoner, whomsoever they desired.

7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

8 And the multitude crying aloud began to desire him to do as he had ever done unto them.

9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

10 For he knew that the chief priests had delivered him for envy.

11 But the chief priests moved the people, that he should rather release Barabbas unto them.

12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

13 And they cried out again, Crucify him.

14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

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1 Now at the feast he used to release unto them 7 one prisoner, whom they asked of him. And there was one called Barabbas, lying bound with them that had 2 made insurrection, 3 men who in the insurrection had committed mur8 der. And the multitude went up and began to ask him to do as he was wont to do unto them. 9 And Pilate answered them, saying, Will ye that 10 I release unto you the King of the Jews? For he perceived that for envy the chief priests 11 had delivered him up. But the chief priests stirred up the multitude, that he should rather 12 release Barabbas unto them. And Pilate again answered and said unto them, What then shall I do unto him 5 whom ye call the King of the 13 Jews? And they cried out again, Crucify him. 14 And Pilate said unto them, Why, what evil hath he done? But they cried out exceedingly, 15 Crucify him. And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had 7 scourged him, to be crucified.

by Matthew, Luke, and John. 6. At the feast, literally, "at feasts," which would be ambiguous; but John (18:39) says definitely,

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at the Passover." The Jews hated the Roman rulers, usually sympathized with persons imprisoned by them, and would be gratified by such a release. 7. Barabbas was a notable prisoner" (Matt. 27: 16), who had been guilty of insurrection in the city (Luke 23: 19), attended by robbery (John 18: 40) and murder. He and some of his associates were awaiting execution, probably by crucifixion. Jesus seems to have been crucified in his place, and it is quite possible that the "two robbers" (ver. 27) were among Barabbas' associates. It seems likely that Barabbas was the object of special popular sympathy because in him, as often in times of disorder, the patriot was confounded with the robber. Compare the modern Greek robbers under Turkish rule. 8. The multitude. . . began to ask him. In John (18: 39) the idea seems to originate with Pilate. It might have been suggested by either party, and taken up by the other, and so we cannot determine. 10. For he perceived that for envy. This suggests that he supposed the popular feeling might be otherwise, and so he appealed to the multitude. Perhaps he had heard of the triumphal entry (11: 8-10). It is possible enough that the multitude might have chosen as he expected, but just then came a curious interruption through a message from Pilate's wife (Matt. 27:19). 11. This gave opportunity, and the chief priests moved quickly about among the excited crowd, as skillful politicians know so well how to do, and stirred up the multitude-the word rendered "stirred

up" being very strong, indicating a violent agitation. The answer of the multitude, which is stated in Matthew (27: 21), is here only implied by the word "again," ver. 13. Thus the Jews" asked for a murderer" and "killed the Prince of life" (Acts 3: 13, 14).

IV. PILATE CONSENTS THAT JESUS SHALL BE CRUCIFIED, 12-15. 12. Said unto them, namely, the multitude, now fully under control of the chief priests. Unto him whom ye call the King of the Jews. Pilate knew by this time that he was not king in any sense to be feared by the Romans. 13. They cried out again, the former cry having been that Barabbas should be released. The idea seems to be that he should release Barabbas instead of releasing Jesus, as he had proposed, and crucify Jesus instead of crucifying Barabbas, as had been intended. Pilate remonstrated, but the outcry of the multitude was all the greater (ver. 14). He then made two more attempts to escape the difficulty, in addition to the two above mentioned. (3) He proposed to compromise by scourging and releasing, but loud and urgent cries rejected the proposal (Luke 23: 22, 23). (4) He went through the ceremony of washing his hands (Matt. 27: 24, 25), thus solemnly disclaiming all responsibility for the decision. The people were ready enough to take it upon themselves (ver. 25), and ere many years began to fear it would come upon them (Acts 5:28); but while they could bring guilt on themselves, they could not remove the responsibility from him. 15. And now, wishing to content the multitude, he did the two things they desired (ver. 15). Compare the course of his successors, Felix (Acts