Interpretive Study of Mark's Gospel 15-16

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, God.

Mark Chapter 15

links to sentences in this chapter:

C15-S1 (Verse 1), C15-S2 (Verse 2), C15-S3 (Verse 2), C15-S4 (Verse 3), C15-S5 (Verse 4), C15-S6 (Verse 4), C15-S7 (Verse 5), C15-S8 (Verse 6), C15-S9 (Verse 7), C15-S10 (Verse 8), C15-S11 (Verse 9), C15-S12 (Verse 10), C15-S13 (Verse 11), C15-S14 (Verse 12), C15-S15 (Verse 13), C15-S16 (Verse 14), C15-S17 (Verse 14), C15-S18 (Verse 15), C15-S19 (Verse 16), C15-S20 (Verse 17-18), C15-S21 (Verse 19), C15-S22 (Verse 20), C15-S23 (Verse 21), C15-S24 (Verse 22), C15-S25 (Verse 23), C15-S26 (Verse 24), C15-S27 (Verse 25), C15-S28 (Verse 26), C15-S29 (Verse 27), C15-S30 (Verse 28), C15-S31 (Verse 29-30), C15-S32 (Verse 31), C15-S33 (Verse 32), C15-S34 (Verse 32), C15-S35 (Verse 33), C15-S36 (Verse 34), C15-S37 (Verse 34), C15-S38 (Verse 35), C15-S39 (Verse 36), C15-S40 (Verse 37), C15-S41 (Verse 38), C15-S42 (Verse 39), C15-S43 (Verse 40-41), C15-S44 (Verse 42-43), C15-S45 (Verse 44), C15-S46 (Verse 45), C15-S47 (Verse 46), C15-S48 (Verse 47)'.

Please use This link to see the chapter summary.

Chapter theme: the Trial and Crucifixion.

The detailed incidents of this event are spread between all gospel accounts with no single gospel account presenting all of the details. Each gospel author presents a different point of view from the other authors. Therefore, the details reported by each author are different. However, there are no conflicts between the Gospels on these incidents.

Please also see the Sequence of the Crucifixion of Jesus Section within the Time Sequence of Gospel Events Study for details about how events that are reported in this chapter fit with what is reported in the other Gospels. Please also see the sections on Prophecies and Prophecy Fulfilled for more incidents which are part of this event. Please also see the Table of Miracles in the Gospels about events reported in this chapter.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-5. Jesus brought bound, and accused before Pilate.
6-15. Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified.
16-20. He is crowned with thorns, spit on, and mocked;
21-26. faints in bearing his cross;
27-28. hangs between two thieves;
29-38. suffers the triumphing reproaches of the Jews;
39-41. but is confessed by the centurion to be the Son of God;
42-47. and is honourably buried by Joseph.'.

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C15-S1 (Verse 1) the chief priests got all of the council to agree.

And straightway in the mourning 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..

Mark 14:53-15:1; Matthew 26:57-27:2; Luke 22:5423:1 and John 18:12-28 report the trial of Jesus by the Jewish high priests and the scribes and elders and of all of the council. In these reports, we see them trying to get Jesus to make a statement which they can use to bring a false charge against Him. John 18:19-23 has questioning which is only recorded in John. This questioning was done either before or after the seeking of false witnesses recorded in Mark 14:55-60 and Matthew 26:59-61. After their trial, they sent Jesus to be tried and crucified by the Roman government.

Mark 15:1-20; Matthew 27:1-34; Luke 23:1-26 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Jesus was sent to Pilate for a judgment of death since it was not lawful for the Jews to give a death sentence. There is quite a lot, in all of the Gospels, about this judgment. The accounts start with the references provided and some of the details are reported in one account but not in others. Please see the note for John 18:29 which has the time-line for this trial that comes from the International Standard Bible Encyclopedia. Please also use the link in in the sentence outline, above, to see the note for this sentence in the Lord Jesus Christ Study.

In Mark 15:1; Matthew 27:1-2; Luke 23:1 and John 18:28 we read that Jesus was sent to Pilate after His trial by the Jews.

Our sentence starts with the word And, which adds this chapter to the account in the prior chapter. There we read about Jesus being betrayed and rejected by representatives of all of His people, the Jews. The chief priests...the elders and scribes and the whole council had met and they all condemned him to be guilty of death (14:64). He had been betrayed by Judas Iscariot, denied by Peter and all of the other disciples, except John, had scattered. He had been ridiculed and beaten by the servants. Thus, all groups of Jewish society had been represented in their rejection of Jesus. Now, they are sending Him to the Gentiles to be crucified since it was illegal for them to assign the death penalty. Thus, we see that all groups of men are represented in the condemnation and death of Jesus. These groups that blame the Jews, and think that the Gentiles are innocent, are wrong, deceived and deliberately self deluded since they have enough access to know about Jesus. Therefore, they also have enough access to read this chapter.

Please see the note for Mark 1:18 about the word straightway. The functional definition for this word is: ' straight and way. Immediately; without loss of time; without delay'. Please also see the note about the word straight. Please also see the note for Philippians 1:23-24 about the word strait. Please also see the note for 2Corinthians 6:12 about the phrase straiten. Even though these words sound like the word straight, they have totally different meanings and should be understood in order to avoid conflict.

Please see the note for John 21:4 about the word mourning. The functional definition for this word is: 'The first part of the day, beginning at twelve o'clock at night and extending to twelve at noon'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

Please see the note for John 12:10 about the word consult. The functional definition for this word is: 'To seek the opinion or advice of another by, by a statement of facts, and suitable inquiries, for the purpose of directing ones own judgment'.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition for this word is: 'Highly influential older people who may not hold a formal office within the church and yet have a lot of power with church members'.

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders.'. The definitions and additional links found in that note provide much more information about this important office of the Jewish religion.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation. Often this word is used to mean completely healthy'.

Please see the note for Mark 13:9 about the word council. The functional definition for this word is: 'An assembly of men summoned or convened for consultation, deliberation and advice'.

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'the past-tense form of the word bind'. Please see the note for Mark 3:27 about the word bind. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

Please see the note for Acts 3:2 about the word carried. The functional definition for this word is: 'Past-tense form of the word carry'. Please also see the note for Acts 5:9 about the words carry / carrying.

Please see the note for Mark 9:31 about the word delivered. Webster's 1828 defines this word as: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced.'.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'. He is mentioned several times in Matthew 27; Mark 15; Luke 23; John 18 and John 19 as well as several individual other places.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'straightway. Ps 2:2; Mt 27:1-2; Lu 22:66; Ac 4:5-6,25-28
and delivered. Mr 10:33-34; Mt 20:18-19; Lu 18:32-33; 23:1-5; Joh 18:28-38; Ac 3:13
General references. exp: Lu 23:1; 24:20.'.

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C15-S2 (Verse 2) Pilate wanted verification of what he had been told.

And Pilate asked him,
Art thou the King of the Jews?.

In Mark 15:2-5; Matthew 27:11-14; Luke 23:3 and John 18:33-37, we read about Pilate questioning Jesus: and the various Gospel accounts tell us different details. The accounts start with Pilate asking Jesus: Art thou the King of the Jews? the answer is reported in Matthew 27:11; Mark 15:2; Luke 23:3 and John 18:34. The answer from Jesus, in every Gospel account, is almost the same words(Thou sayest it), except that John relates more of the conversation. Supposedly, that phrase (Thou sayest it) is a figure-of-speech which means: 'This is a truth which is so well known that even you, the Gentile Governor, knows it'.

Matthew 27:11; Luke 23:3 and John 18:33 say the same message as this sentence.

Please see the note for this sentence, and the related note, in the Lord Jesus Christ Study for more on the title King of the Jews. As explained there, this title belonged to Christ. However, Pilate did not believe in Christ, which he believed to be a Jewish superstition. However, given the problems that the Jews regularly caused the Roman government, he was concerned about civil unrest. As we see later in this chapter, Jesus assured Pilate that he would not cause civil unrest because His kingdom was spiritual.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for Galatians 2:14 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'. Please also see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 2:2; 27:11; Lu 23:3; Joh 18:33-37; 19:19-22; 1Ti 6:13 exp: Lu 23:1.'.

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C15-S3 (Verse 2) Jesus told Pilate that he already knew the truth.

And he answering said unto him,
Thou sayest it..

Matthew 27:11; Luke 23:3 and John 18:34 say the same message as this sentence. Matthew 27:3-10 tells us about the end of Judas Iscariot before returning to the message of this sentence.

Matthew and Luke use almost the same words as Mark but John reports that Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Apparently, someone told Pilate this and he believed the report and was only seeing if Jesus would confirm what he already believed to be truth. While the saying was true, he had the wrong definition of the phrase King of the Jews. This type of error still causes much doctrinal error which is believed and taught by many people who may, or may not, have thought they verified what they heard. However, since they are using a non-Biblical definition for a Biblical word or phrase, they still believe doctrinal error because they did an incomplete job of verification and failed to verify the most critical thing to verify. This is why it is critical that we understand, and use, Biblical definitions for Biblical words and apply the Biblical usage of punctuation marks when reading and studying the Bible.

in this sentence we see that Jesus refused to confirm the wrong belief of Pilate but He also id not correct that wrong belief. There are tines when it is useless to argue with someone when they have their mind fixed on a wrong idea because they are using a wrong perspective and will not accept a different perspective so that they can change their wrong idea.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition for this word is: ' to speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 2:2; 27:11; Lu 23:3; Joh 18:33-37; 19:19-22; 1Ti 6:13 exp: Lu 23:1.'.

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C15-S4 (Verse 3) Jesus refused lies told against Him.

And the chief priests accused him of manythings:
but he answered nothing..

Mark 15:3-5; Matthew 27:12-14 and Luke 23:9-10 tell us that Jesus answered nothing to the accusations which the religious leaders brought against Him when He was tried by the civil authorities. He did the same as reported in Mark 14:60-61.

Matthew 27:12-14 says, the same message as this sentence. Luke 23:2, 5 tell us some of the accusations made by the Jews. Within those accusations, Pilate heard of Galilee, (and) he asked whether the man were a Galilaean. and as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. (Luke 23:7-12). Mark's account picks up after Jesus returns from Herod. Thus, we not only have the Jewish religious people, the general Jew, the Gentile government wrongly accusing Jesus so that they can murder Him, they now also have the Jewish civil government doing the same.

In John 18:35-38 we are told about the discussion between Jesus and Pilate where Jesus explains My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Jesus then also explains: to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. However, Pilate refused to heareth His voice.

So, with all of these related sections from other Gospel accounts in mind, we can see that the phrase Thou sayest it means: 'You personally (thou) acknowledge (sayest), with a lifestyle understanding, that I am a (king) but not one Who threatens your worldly position but one Who rules the spiritual where you will end up after physical death'.

Yes, that is a lot to get from this little phrase. However, if the reader will thoughtfully and prayerfully read the referenced sections, the reader should be able to understand this conclusion.

As we read further in this account, and in the other Gospel accounts, Pilate was more worried about his physical existence than he was his eventual spiritual end. In this, he is typical for most people, especially where the Gospel is preached and readily available to anyone who truly wants to find truth.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Titus 2:3 about the word accuser. The functional definition for this word is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process; as, to accuse one of a high crime or misdemeanor. Satan is styled the "accuser of the brethren" (Re 12:10. Comp. Job 1:6; Zec 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified'. Please also see the note for John 8:3 about the phrase accuse him (Jesus).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the chief. Mt 27:12; Lu 23:2-5; Joh 18:29-31; 19:6-7,12
but. Mr 15:5; 14:60-61; Isa 53:7 exp: Joh 19:9.
General references. exp: Mt 27:12; Mr 14:60; Lu 23:1.'.

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C15-S5 (Verse 4) Pilate wondered at His refusal.

And Pilate asked him again,
saying,
Answerest thou nothing?.

Matthew 27:12 says, the same message as this sentence.

Here we see that Jesus refused to respond to the lies just as He did before the Jewish council.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for Mark 14:60 about the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in the Gospels.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Answerest. Mt 26:62; 27:13; Joh 19:10
General references. exp: Mt 27:12; Mr 14:60; Lu 23:1.'.

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C15-S6 (Verse 4) Pilate remarks on the number of lies.
behold how manythings they witness against thee.

Matthew 27:13 says, the same message as this sentence.

Here we see Pilate say what he thought must cause a reaction from Jesus. Once more we see the wisdom of not responding to lies because we can never totally remove the doubt from the mind of listeners and all we can do is become defensive, which makes us appear to be guilty.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'Testimony; legal attestation of a fact or event'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or three. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 27:12; Mr 14:60; Lu 23:1.'.

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C15-S7 (Verse 5) Pilate marveled at the continued silence from Jesus.

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

Matthew 27:14 says, the same message as this sentence. Please also see the note for this sentence in the Lord Jesus Christ Study.

Very few people can answer nothing when lies are being publicly told about them. However, Jesus knew that no answer would have any effect other than to make the liars bolder and speak more outrageous lies. He also knew what type of death He would suffer and He knew the end result for Himself, after His resurrection. He also knew the judgment that these people brought upon themselves. When we are faced with terrible immediate circumstances, the only way to respond correctly is to keep our eyes on the eventual spiritual results and not encourage current terrible physical circumstances.

Please see the note for Mark 14:60 about the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in the Gospels.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'I can't believe it!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Isa 53:7; Joh 19:9
Pilate. Ps 71:7; Isa 8:18; Zec 3:8; Mt 27:14; 1Co 4:9
General references. exp: Mt 27:12; Mr 14:60; Lu 23:1.'.

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C15-S8 (Verse 6) the conditions at that time of year.

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

Mark 15:6-14; Matthew 27:15-24; Luke 23:13-24 and John 18:38-40 tell us that Pilate tried to release Jesus as part of an annual release of one criminal by the Roman government.

Matthew 27:15; Luke 23:13-17 and John 18:39 say the same message as this sentence. Both Luke's Gospel and John's Gospel dealt with different incidents than Mark's Gospel and Matthew's Gospel. However, all of the accounts come back together at this point. With that in mind, Luke's Gospel provides the most details of this incident.

In 15:6 through 15:15 we read how Pilate tried to pacify the crowd and offer a few ways to avoid the crucifixion of Jesus whom he knew, and declared to be, innocent of any crime. However, Pilate eventually agreed to participate in this legal murder to avoid the riot that he knew the Jewish religious leaders would cause if he refused.

Please see the note for John 4:45 about the word feast. The functional definition for this word is: 'celebration with rejoicings and participation of food'.

Please see the note for John 18:39 about the word release. The functional definition for this word is: 'To set free from restraint of any kind, either physical or moral; to liberate from prison, confinement or servitude'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition for this word is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:2,5; 27:15; Lu 23:16-17; Joh 18:39-40; Ac 24:27; 25:9'.

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C15-S9 (Verse 7) the other choice.

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

Mark 15:6-14; Matthew 27:15-24; Luke 23:13-24 and John 18:38-40 tell us that Pilate tried to release Jesus as part of an annual release of one criminal by the Roman government. However, Pilate eventually agreed to participate in this legal murder to avoid the riot that he knew the Jewish religious leaders would cause if he refused.

In this sentence we are told about the murderer who was released in place of Jesus. We read about the argument between Pilate and the Jews, over releasing Barabbas or Jesus in several places. Matthew 27:16-26 tells us that Barabbas was a notable prisoner. Mark 15:7-15 says, that he lay bound with them that had made insurrection with him, who had committed murder in the insurrection. Luke 23:19 says, (Who for a certain sedition made in the city, and for murder, was cast into prison.) Our next sentence tells us that he was a robber. Acts 3:14 says, that he was a murderer. Thus, we see different ways that the character of this man is described within the Bible.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

Please see the note for Mark 3:27 about the word bind. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

We find the word insurrection in: Ezra 4:19; Psalms 64:2; Mark 15:7; Acts 18:12. Webster's 1828 defines this word as: 'A rising against civil or political authority; the open and active opposition of a number of persons to the execution of a law in a city or state. It is equivalent to sedition, except that sedition expresses a less extensive rising of citizens. It differs from rebellion, for the latter expresses a revolt, or an attempt to overthrow the government, to establish a different one or to place the country under another jurisdiction. It differs from mutiny, as it respects the civil or political government; whereas a mutiny is an open opposition to law in the army or navy. Insurrection is however used with such latitude as to comprehend either sedition or rebellion'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'.

Please see the notes for John 8:44; Romans C1S16 and Galatians C5S20 about the word murder. The functional definition for this word is: 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. to constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:16; Lu 23:18-19,25 exp: Lu 5:32; Joh 18:40.'.

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C15-S10 (Verse 8) the people demanded a prisoner to be released.
And the multitude crying aloud began to desire him to do as he had ever done unto them.

Here we see the multitude demanding what they felt was their right to receive from the government. We see the same message, as this sentence, in Matthew 27:15; Luke 23:17; John 18:39.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: ''Loud notorious exclamation as a crying sin or warning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 27:15.'.

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C15-S11 (Verse 9) Pilate tried to release Jesus.

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

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Mark 15:9-10; Matthew 27:17; Luke 23:13-15 and John 19:3 was the first time that Pilate spoke and tried to avoid crucifying Jesus. The first time is also when Luke reports that Pilate called the Jewish leaders and said that he would beat Jesus and then release Him. This was when the Jewish religious leaders stirred up the people to demand Barabbas instead (Luke 23:13-16).

Matthew 27:17 and John 18:39 say the same message as this sentence. In addition, Luke 23:20-22 has more detailed information but tells us, essentially, the same thing as our current sentence.

Please see the note for this sentence, and the related notes, in the Lord Jesus Christ Study for more on the title King of the Jews. As explained there, this title belonged to Christ. However, Pilate did not believe in Christ, which he believed to be a Jewish superstition. However, given the problems that the Jews regularly caused the Roman government, he was concerned about civil unrest. As we see later in this chapter, Jesus assured Pilate that he would not cause civil unrest because His kingdom was spiritual.

In the other Gospel accounts (see the links in prior notes), we saw that Pilate did not believe the spiritual position of the King of the Jews. However, he knew that the Jews did. In addition, he did not want to be part of using the legal system to commit murder. Further, as we see in the next sentence, he knew that the chief priests had delivered him for envy. therefore, Pilate hoped to use what he considered to be a Jewish superstition to turn the regular people against the religious leaders. However, as we see in a few more sentences, his effort failed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Will. Mt 27:17-21; Joh 18:39; 19:4-5,14-16; Ac 3:13-15'.

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C15-S12 (Verse 10) Why.
For he knew that the chief priests had delivered him for envy.

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Matthew 27:18 says, the same message as this sentence.

Our sentence starts with the word For and tells us why Pilate tried what he did as reported in the prior sentence. The doctrine of this sentence was explained in the prior note.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition for this word is: 'To feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for envy. Ge 4:4-6; 37:11; 1Sa 18:8-9; Pr 27:4; Ec 4:4; Mt 27:18; Ac 13:45; Tit 3:3; Jas 3:14-16; 4:5; 1Jo 3:12
General references. exp: Lu 5:32; Ac 14:2.'.

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C15-S13 (Verse 11) the chief priests swayed the people.

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

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Matthew 27:20-21; Luke 23:18-19 and John 18:40 give us the same message as this sentence.

John 19:1-5 occurs between this sentence and the next sentence. This is different from what happens after Pilate condemns Jesus to be crucified.

Our sentence starts with the word But, which means it continues the subject from the prior sentence while going in a different direction. Where the prior sentence told us that Pilate tried to release Jesus, our current sentence tells us that the chief priests moved the people to demand a different person.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

We read about the argument between Pilate and the Jews, over releasing Barabbas or Jesus in Matthew 27:16-26; Mark 15:7-15; Luke 23:18-25; John 18:40 and Acts 3:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ho 5:1; Mt 27:20; Joh 18:40; Ac 3:14 exp: Ac 14:2.'.

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C15-S14 (Verse 12) Pilate demanded that they specify the punishment.

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?.

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Mark 15:12; Matthew 27:21; Luke 23:20 and John 19:12, tell us that for a second time (spake again to them), that Pilate spoke and tried to avoid crucifying Jesus. This was also when Pilate tried an appeal to the masses to not crucify their Messiah / Christ, Who would also be their King.

Matthew 27:22 gives us the same message as this sentence.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition for this word is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mt 27:22-23; Lu 23:20-24; Joh 19:14-16
whom. Mr 15:1-2; 11:9-11; Pr 2:6-7; Isa 9:6-7; Jer 23:5-6; Zec 9:9; Mt 2:2-4; 21:5; Lu 23:2; Ac 5:31'.

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C15-S15 (Verse 13) the people demanded that Jesus be crucified.

And they cried out again,
Crucify him..

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Mark 15:13-14; Matthew 20:19; Matthew 27:31; Mark 15:20; Luke 23:21; John 19:6 and John 19:15 tell us that the Jewish leaders and the people prove their rejection when they cried crucify him.

Matthew 27:22; Luke 23:21 and John 19:6 give us the same message as this sentence.

Here we see the common Jew demanding that Jesus be crucified In a couple more sentences we read that they make the same demand a second time. These fulfill God's legal requirement for two or three witnesses in order to make a legally binding decision. I strongly believe that many were caught up in a mob mentality, but that will not excuse them at their judgment. This is why it is wise to avoid crowds which can turn into a mob.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for 1Corinthians 1:13 about the words crucify / crucified. The functional definition for this word is: 'To nail to a cross; to put to death by nailing the hands and feet to a cross or gibbet, sometimes anciently, by fastening a criminal to a tree, with cords'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 23:21; Ac 13:28.'.

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C15-S16 (Verse 14) Pilate demanded an explanation.

Then Pilate said unto them,
Why,
what evil hath he done?.

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Matthew 27:23 and Luke 23:22 give us the same message as this sentence.

Our reference in Luke tells us that this is the third time that Pilate tried to release Jesus. Pilate had asked the religious leaders what evil hath he done? Now he is asking the common Jew. However, as our next sentence tells us, they ignored Pilate's question because the answer had to be 'NONE!'. However, the people were caught up in a mob mentality and didn't care about justice. They just demanded that they be given their demands and ignored the consequences. As already mentioned, God's people need to avoid these situations.

Please see the note for Romans 7:19 about the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Romans C1S16 about the phrase inventors of evil thing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Isa 53:9; Mt 27:4,19,24,54; Lu 23:4,14-15,21,41,47; Joh 18:38; 19:6; Heb 7:26; 1Pe 1:19
General references. exp: Lu 23:13; Ac 13:28.'.

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C15-S17 (Verse 14) the people were insistent in their demand.

And they cried out the more exceedingly,
Crucify him..

Mark 15:9-14; Matthew 27:21-25; Luke 23:18; John 18:40 and John 19:14-15 tell us that the Jews rejected Jesus. This was after Pilate declared Jesus to be innocent.

Matthew 27:23 and Luke 23:23 give us the same message as this sentence. In addition, John 19:7-12 tell us several things which happened but are only reported by John. This includes Pilate finally realizing that Jesus was more than 'just a human man', but not doing what was required for his personal salvation because it could hurt his position in this physical world. In addition, John reports a discussion between Pilate and Jesus about physical authority and spiritual authority. There are also other incidents in John's Gospel, which occur at this time, and are reported under Significant Events Reported only Once Within the Gospels and under the Sequence of the Crucifixion of Jesus Sections within the Significant Gospel Events Study. Please see then for links to related events within the other Gospels.

Mark 15:13-14; Matthew 20:19; Matthew 27:31; Mark 15:20; Luke 23:21; John 19:6 and John 19:15 tell us that the Jewish leaders and the people prove their rejection when they cried crucify him.

Our sentence starts with the word And, which adds it to the prior sentence. The doctrine of this sentence was covered in the note for the prior sentence.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'CRYING, ppr. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'.. CRYING, a. Notorious; common; great; as a crying sin or abuse. CRYING, n. Importunate call; clamor; outcry'.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition for this word is: 'Going beyond; surpassing; excelling; outdoing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And. Ps 69:4; Isa 53:3; Mt 27:23-25; Lu 23:23-24; Joh 19:12-15; Ac 7:54-57; 19:34; 22:22-23
General references. exp: Lu 23:13; Ac 13:28.'.

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C15-S18 (Verse 15) Pilate caved to their demands.

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

We read about the argument between Pilate and the Jews, over releasing Barabbas or Jesus in Matthew 27:16-26; Mark 15:7-15; Luke 23:18-25; John 18:40 and Acts 3:14.

Mark 15:15; Matthew 27:26; Luke 23:24-25 and John 19:16 report that Pilate condemned Jesus to death. Further, Luke 23:24 reports Pilate gave sentence that it should be as they required. These references give us the reports of the official legal judgment by the Roman Government. This was after Pilate declared Jesus to be innocent in John 19:4; John 19:6 and Luke 23:4.

Mark 15:15; Luke 23:24 and John 19:16 all tell us that Jesus was led from the Roman judgment seat to be crucified. Between the judgment hall and the cross He was beaten by the Roman soldiers. This fulfills the prophecy by Jesus found in Matthew 26:31 and Mark 14:27 and John 16:32.

Mark 15:15; Matthew 27:26 and John 19:1 tell us that Jesus was scourged. Jesus prophesized that this would happen in Matthew 20:19.

In Mark 15:15; Matthew 27:26 and Luke 23:25 we read that Barabbas was released and Jesus was taken to be mocked and crucified.

Matthew 27:26; Luke 23:25 and John 19:16 give us the same message as this sentence. In addition, the other Gospel accounts give us more details in the sections between these references and the references provided for the prior note. Therefore, the reader should understand those additional details if they want to completely understand what happened.

As mentioned in the note for the prior sentence, John's Gospel account makes it clear that Pilate understood that Jesus had a spiritual kingdom and that Pilate would end up there after his own physical death. He probably hoped that he would go somewhere else after death. But, regardless of potential future consequences, he was concerned with present physical circumstances which could easily result in a riot by the contentious Jews. Therefore, as our sentence says, he made his decision because he was willing to content the people.

Our sentence also says: and delivered Jesus, when he had scourged him, to be crucified. Matthew 27:27-31, and the next few sentences in Mark's Gospel, gives us more details on what happened at this time. Luke's account and John's account skip reporting these incidents.

Please see the note for 1Timothy 6:6 about the words content / contentment. The functional definition for this word is: 'a resting or satisfaction of mind without disquiet; acquiescence'. Please also see the notes for 1Corinthians C11S16; Philippians 1:15-17 about the words contentious / contention / contend. These words are in opposition to content / contentment.

Please see the note for Hebrews 12:5-6 about the word scourge. The functional definition for this word is: 'Under the Roman method the culprit was stripped, stretched with cords or thongs on a frameans beaten with rods'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'willing. Pr 29:25; Ps 57:11; Mt 27:26; Lu 23:24-25; Joh 19:1,16; Ac 24:27; 25:9; Ga 1:19
when. Mr 10:34; Ps 129:3; Isa 50:6; Mt 20:19; 27:26; Lu 18:33; Joh 19:1; 1Pe 2:24
General references. exp: Lu 23:16,20; Joh 18:40; 19:16; Ac 13:28; 27:42.'.

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C15-S19 (Verse 16) the soldiers led Jesus to their place to beat Him.

First Step: Where they went.

And the soldiers led him away into the hall,
called Praetorium;.

Second Step: All of the soldiers had a part.

and they call together the whole band..

The Roman soldiers mocked and abused Jesus as reported in Mark 15:16-20 and Matthew 27:27-31. This was done by the whole band, and not just the ones on that duty. This allowed every Roman soldier to vent their personal frustration with all Jews. We see this truth in the attitude and actions reported in the Gospel accounts of this incident.

In Mark 15:16-19; Matthew 27:27-31 and John 19:1-5 we read that Pilate let his soldiers abuse Jesus and then brought Jesus back before the crowd wearing a crown of thorns and tried to release Him again. But the religious leaders stirred up the crowd to demand crucify Him.

The hall that they led Jesus into was their private domain and it was very rare for any outsider to have any say over what happened in their hall. The soldiers were responsible for what happened in their own personal domain unless it caused problem for their superiors. What they did the Jesus did not cause such a problem.

The next sentence starts with the word And, which means it is added to this sentence. In addition, the two sentences following it also start with the word And, which means that all of these sentences need to be considered together for contextual requirements. In addition, the links provided in the notes for these sentences allow the reader to also consider matching accounts in the other Gospels. All of these should be considered together, with the other references in the notes, in order to get a full understanding of this event.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterise the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

We find forms of the word hall in: Matthew 27:27; Mark 15:16; Luke 22:55; John 18:28; John 18:33; John 19:9; Acts 23:35. Fausset's Bible Dictionary defines this word as: 'Hebrew: aulee, the "court" or "uncovered space", on a lower level than the lowest floor, in the midst of a house, as the high priest's (Lu 22:55). the "porch" (proaulion) was the vestibule leading to it (Mr 14:68). Also called puloon, the "gate" or "porch" (Mt 26:71)'.

We find forms of the word band occurring 66 times in 61 verses of the Bible and, in the New Testament, in: Matthew 27:27; Mark 15:16; Luke 8:29; John 18:3; John 18:12; Acts 10:1; Acts 16:26; Acts 21:31; Acts 22:30; Acts 23:12; Acts 27:1; Acts 27:40; Colossians 2:19. Webster's 1828 defines this word as: 'A fillet; a cord; a tie; a chain; any narrow ligament with which a thing is bound, tied or fastened, or by which a number of things are confined together. 2. In architecture, any flat low member of molding, broad but not deep, called also fascia, face or plinth. 3. Figuratively, any chain; any means of restraint; that which draws or confines. 4. means of union or connection between persons; as, Hymen's bands. 5. anything bound round or encircling another. 6. Something worn about the neck; as the bands of clergymen. 7. A company of soldiers; the body of men united under one flag or ensign. Also, indefinitely, a troop, a body of armed men. 2 Kings vi. 8. A company of persons united in any common design; as a band of brothers. 9. A slip of canvas, sewed across a sail to strengthen it. The band of pensioners in England, is a company of 120 gentlemen, who receive a yearly allowance of f100st., for attending the king on solemn occasions. The bands of a saddle are two pieces of iron nailed upon the bows, to hold them in their proper situation.
BAND, v.t. to bind together; to bind over with a band. 2. to unite in a troop, company or confederacy.
BAND, v.i. to unite; to associate; to confederate for some common purpose. Acts xxiii'. The functional definition for this word is: 'Any narrow ligament with which a thing is bound. To unite; to associate; to confederate for some common purpose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the soldiers. Mt 27:27
Praetorium. Praitorion G4232, in Latin, praetorium, was properly the tent or house of the praetor, a military, and sometimes a civil officer. Joh 18:28; 19:9
General references. exp: Joh 19:16; Ac 27:42.'.

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C15-S20 (Verse 17-18) they insulted Jesus.

And they clothed him with purple,
and platted a crown of thorns,
and put it about his head,
And began to salute him,
Hail,
King of the Jews!.

In: Mark 15:17; Mark 15:20 Matthew 27:28 and John 19:3-4 we read that they clothed him with purple as a mockery of His being King of the Jews.

The Roman soldiers mocked Jesus as reported in Mark 15:16-20. In addition, Mark 15:17 and John 19:2 tell us that they clothed him with purple as a mockery of His being King of the Jews. We also read about the purple robe in Mark 15:20 and John 19:5. At that time, the color purple was only wore by royalty. In addition, we read about the crown of thorns in: Matthew 27:29; Mark 15:17; and John 19:2 and John 19:5.

In: Mark 15:17; Matthew 27:29; John 19:2 and John 19:3-4 we read that a crown of thorns was put on the head of Jesus.

Our sentence starts with the word And, which means this sentence is added to the prior. In addition, the next two sentences also start with the word And, which means that all of these sentences need to be considered together for contextual requirements. In addition, the links provided in the notes for these sentences allow the reader to also consider matching accounts in the other Gospels. All of these should be considered together, with the other references in the notes, in order to get a full understanding of this event.

Many people claim that the thorns that were / are in that region are 5 inches or more in length. I have not verified this claim but have seen thorns on several plants, including vines, and have seen thorns of that length on apple trees. Therefore, I have no reason to doubt the claims of others while I also can not verify those claims. However, those claims are the basis of pictures which we see with Jesus wearing a crown of thorns. Regardless of the length of the thorns, there is no doubt that this crown of thorns hurt and was intended as a form of mockery.

As a further mockery, our sentence tells us that they began to salute him and our word definitions, below, tell us that this means: 'To greet; to hail; to address with expressions of kind wishes'.

Finally, our sentence tells us that they called Him: King of the Jews. They were expressing their wish to treat every Jew like they were able to treat the King of the Jews. Unfortunately, they, probably, were not told what the Jews and Pilate were told and that is that the kingdom of Jesus was a spiritual kingdom and not a physical kingdom. Thus, a lot of their anger was misdirected. In addition, they, probably, were not told that they would be judged by Him after they died.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for John 19:2 about the word purple. The Morrish Bible Dictionary defines this word as: 'A color often mentioned with blue and scarlet in connection with the tabernacle. Ex 25:4, etc. Among the spoils taken from the Midianites under Gideon was "purple raiment that was on the kings," and it is used as a symbol of royalty. Jg 8:26. In derision the soldiers put a crown of thorns and a 'purple' robe on the Lord, as king of the Jews. Mr 15:17,20; Joh 19:2,5. the rich man in Lu 16:19 was clothed in purple; and papal Rome is seen as a woman clothed in purple and scarlet, royalty and splendour. Re 17:4; 18:12,16'.

Please see the note for James 1:12 about the word crown. The functional definition for this word is: 'Crowns show that the person wearing them has authority and a special position'.

Please see the note for John 19:2 about the word thorn. Webster's 1828 defines this word as: 'THORN, n. 1. A tree or shrub armed with spines or sharp ligneous shoots; as the black thorn; white thorn, etc. the word is sometimes applied to a bush with prickles; as a rose on a thorn. 2. A sharp ligneous or woody shoot from the stem of a tree or shrub; a sharp process from the woody part of a plant; a spine. thorn differs from prickle; the latter being applied to the sharp points issuing from the bark of a plant and not attached to the wood, as in the rose and bramble. But in common usage, thorn is applied to the prickle of the rose, and in fact the two words are used promiscuously. 3. anything troublesome. St. Paul had a thorn in the flesh. 2 Cor.12. Num.33. 4. In Scripture, great difficulties and impediments. I will hedge up thy way with thorns. Hos.2. 5. Worldly cares; things which prevent the growth of good principles. Matt.13.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

Please see the note for Philippians 4:21 about the word salute. The functional definition for this word is: 'To greet; to hail; to address with expressions of kind wishes'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:28-30; Lu 23:11; Joh 19:2-5 exp: Joh 19:16; Ac 27:42.
Hail. Mr 15:29-32; Ge 37:10,20; Mt 27:42-43; Lu 23:36-37; Joh 19:14-15 exp: Mt 26:49; 27:29.
General references. exp: Lu 23:38; Joh 19:16; Ac 27:42.'.

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C15-S21 (Verse 19) Details of the insults.

And they smote him on the head with a reed,
and did spit upon him,
and bowing their knees worshipped him..

The Roman soldiers mocked Jesus as reported in Mark 15:16-20. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information. In addition, Matthew 27:30 tells us the same message as this sentence. Further, Matthew 26:67 and Mark 14:65 tell us that the servants of the high priest did the same thing. This is a fulfillment of the prophecy found in Mark 10:34 and Luke 18:32.

Our sentence starts with the word And, which means this sentence is added to the prior. In addition, all of the sentences from 15:16 through 15:20 report a single incident. Therefore, all of these sentences need to be considered together for contextual requirements. In addition, the links provided in the notes for these sentences allow the reader to also consider matching accounts in the other Gospels. All of these should be considered together, with the other references in the notes, in order to get a full understanding of this event.

The prior sentence told us what they did as a group and this sentence tells us what they did individually. It should be obvious that they did what was truly done as a way to mock Him. Thus, we see that our attitude can be more critical than our actions.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon'.

We find forms of the word reed occurring 44 times in 34 verses of the Bible and, in the New Testament, in: Matthew 11:7; Matthew 12:20; Matthew 27:29; Matthew 27:30; Matthew 27:48; Mark 15:19; Mark 15:36; Luke 7:24; Revelation 11:1; Revelation 21:15; Revelation 21:16. Easton's Bible Dictionary defines this word as: '(1.) "Paper reeds" (Isa 19:7; R.V., "reeds"). Heb 'aroth, properly green herbage growing in marshy places. (2.) Heb kaneh (1Ki 14:15; Job 40:21; Isa 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind. The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position." It is used to illustrate weakness (2Ki 18:21; Eze 29:6), also fickleness or instability (Mt 11:7; comp. Eph 4:14). A "bruised reed" (Isa 42:3; Mt 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Mt 27:29); and "they took the reed and smote him on the head" (30). the "reed" on which they put the sponge filled with vinegar (Mt 27:48) was, according to John (Joh 19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See Cane.)'.

Please see the note for Mark 8:23 about the word spit. The functional definition for this word is: 'Spitting in a person's face indicated gross contempt (Nu 12:14; De 25:9; Job 30:10; Isa 50:6; Mt 26:67; 27:30, etc.); when performed by an unclean person it produced defilement (Le 15:8)'.

Please see the note for Philippians 2:9-11 about the word bow. The functional definition for this word is: 'A shortened version of the rainbow and indicates a curved form'.

Please see the note for Philippians 2:9-11 about the word knee. The functional definition for this word is: 'the articulation of the thigh and leg bones'. Please also see the note for Mark 1:40 about the word kneeling.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they smote. Mr 9:12; 10:34; 14:65; Job 13:9; 30:8-12; Ps 22:6-7; 35:15-17; 69:12,19-20; Isa 49:7; 50:6; 52:14; 53:3-5; Mic 5:1; Mt 20:18-19; Lu 18:32-33; 22:63; 23:11,36; Heb 12:2-3; 13:13
and bowing. Ge 24:52; 43:28; 1Ki 19:18; Es 3:2-5; Isa 45:23; Ro 11:4; 14:10-11; Php 2:10
General references. exp: Mt 27:30; Mr 14:65; Lu 23:36; Joh 19:16; Ac 27:42.'.

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C15-S22 (Verse 20) they ended their insults.

And when they had mocked him,
they took off the purple from him,
and put his own clothes on him,
and led him out to crucify him..

The Roman soldiers mocked Jesus as reported in Mark 15:16-20. Jesus was led away to be crucified as reported in Mark 15:20. Jesus was crucified as reported in Mark 15:23-37. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

Here we see that the soldiers finished their petty vengeance on Jews and are now doing their job to follow orders and crucify Jesus.

Please see the note for Jude 1:18 about the word mock. The functional definition for this word is: 'to imitate in contempt or derision; to mimick for the sake of derision'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and led. Mt 27:31; Joh 19:16
General references. exp: Lu 23:36; Joh 19:16; Ac 27:42.'.

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C15-S23 (Verse 21) the soldiers got help so that Jesus would still be alive when they put Him on the cross.

And they compel one Simon a Cyrenian,
who passed by,
coming out of the country,
the father of Alexander and Rufus,
to bear his cross..

Jesus was led away to be crucified as reported in Mark 15:20-22. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

Mark 15:21; Matthew 27:32 and Luke 23:26 tell us that the soldiers laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

Matthew 27:32 and Luke 23:26 tell us the same message as this sentence. In addition, Luke 23:27-31 tells us of things that happened on the way to Golgotha which are not in other Gospel accounts but which occur before the next sentence in our current account.

The Jews of Cyrene are mentioned in a good way within the Bible. The man who carried the cross of Jesus was from there. His sons were important in the early church. Jews from this region were involved in starting the church of Antioch and in sending Paul and Barnabas on the first missionary journey. Please see the note for C2-S9 for links to other places where this region is mentioned.

There are several different Alexander in the Bible and most commentators copy the speculation that Rufus is the one mentioned in Romans 16:13. That said, at this date we can not be certain who these people were but when this Gospel was written, these men were well known by the church of that time.

The speculation is that Jesus was in such bad physical shape that He could not physically bear his cross. This is accepted as 'Gospel truth' by most people but I can't find in in the Bible.

Please see the note for Luke 23:26 about the words Cyrene / Cyrenian. The functional definition for this word is: 'A country which was important in the time of Jesus and the early church'.

Please see the note for 2Corinthians 12:11 about the word compel. The functional definition for this word is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is not talking about Simon Peter.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'.

Please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'the symbol of the payment for sin made by Jesus Christ'. Please also see the note for Mark 10:21 about the phrase take up the cross.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they compel. Mt 27:32; Lu 23:26
a Cyrenian. Ac 2:10; 6:9; 11:20; 13:1
and Rufus. Ro 16:13
to bear. Lu 14:27; Joh 15:18-20'.

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C15-S24 (Verse 22) Where they crucified Jesus.

And they bring him unto the place Golgotha,
which is,
being interpreted,
The place of a skull..

Mark 15:22-24; Matthew 27:33-37 and Luke 23:34 tells us what the soldiers did at the time that they crucified Jesus.

Mark 15:24; Luke 23:34 and John 19:23 tell us that the soldiers parted the clothes of Jesus among themselves. Spoils were considered normal part of a soldier's pay at that time.

Matthew 27:33-34; Luke 23:32-33; and John 19:17-18 tell us the same message as this sentence with Luke and John also telling us about the two malefactors.

Mark 15:27; Matthew 27:33 and John 19:17 tell us that Jesus was crucified at Golgotha in . Luke 23:33 tells us the same thing only uses the name of Calvary for the same place.

Golgotha is only mentioned in the Gospel and is the same place as Calvary.

We find forms of the word Golgotha only in: Matthew 27:33; Mark 15:27 and John 19:17. Easton's Bible Dictionary defines this word as: 'the common name of the spot where Jesus was crucified. It is interpreted by the evangelists as meaning "the place of a skull" (Mt 27:33; Mr 15:22; Joh 19:17). this name represents in Greek letters the Aramaic word Gulgaltha, which is the Hebrew Gulgoleth (Nu 1:2; 1Ch 23:3,24; 2Ki 9:35), meaning "a skull." It is identical with the word Calvary (q.v.). It was a little knoll rounded like a bare skull. It is obvious from the evangelists that it was some well-known spot outside the gate (comp. Heb 13:12), and near the city (Lu 23:26), containing a "garden" (Joh 19:41), and on a thoroughfare leading into the country. Hence it is an untenable idea that it is embraced within the present "Church of the Holy Sepulchre." the hillock above Jeremiah's Grotto, to the north of the city, is in all probability the true site of Calvary. the skull-like appearance of the rock in the southern precipice of the hillock is very remarkable.'.

Please see the note for 1Corinthians C12S8 about the word interpret. The functional definition for this word is: 'To explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones; as, to interpret the Hebrew language to an Englishman'.

We find forms of the word skull in: Judges 9:53; 2Kings 9:35; Matthew 27:33; Mark 15:22; John 19:17. The International Standard Bible Encyclopedia defines this word as: 'skul (gulgoleth; kranion): the Hebrew word, which is well known to Bible readers in its Aramaic-Greek form "Golgotha," expresses the more or less globular shape of the human skull, being derived from a root meaning "to roll." It is often translated in English Versions of the Bible by "head," "poll," etc. In the meaning "skull" it is found twice (Jg 9:53; 2Ki 9:35). In the New Testament the word is found only in connection with GOLGOTHA (which see), "the place of a skull" (Mt 27:33; Mr 15:22; Joh 19:17), or "the skull" (Lu 23:33)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Golgotha. Mt 27:33-44; Lu 23:27-33 Calvary. Joh 19:17-27'.

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C15-S25 (Verse 23) Jesus rejected a pain killer.

And they gave him to drink wine mingled with myrrh:
but he received it not..

Jesus was actually on the cross when this happened, according to the Gospel. Jesus was crucified as reported in Mark 15:23-37. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

Here we see that Jesus was not willing to reduce His physical suffering. My personal opinion is that this had some kind of spiritual significance, but I can not say what that would be.

It is possible that this sentence says the same thing as Matthew 27:34, which tells us that Jesus was offered vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. this sentence could be the same as the reference from Matthew since some of what is called wine is actually vinegar and it is possible that myrrh and gall are two different names for the same thing.

Please see the note for Mark 14:23 about the words drink / drank. Easton's Bible Dictionary defines this word as: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. Todrink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today.

We find forms of the word wine occurring 233 times in 213 verses of the Bible, ? times in ? verses of the New Testament, in: Matthew 9:17; Mark 2:22; Mark 12:2; Mark 15:23; Luke 1:15; Luke 5:37; Luke 5:38; Luke 5:39; Luke 7:33; Luke 7:34; Luke 10:34; John 2:3; John 2:9; John 2:10; John 4:46; Acts 2:13; Romans 14:21; Ephesians 5:18; 1Timothy 3:3; 1Timothy 3:8; 1Timothy 5:23; Titus 1:7; Titus 2:3; 1Peter 4:3; Revelation 6:6; Revelation 14:8; Revelation 14:10; Revelation 14:19; Revelation 14:20; Revelation 16:19; Revelation 17:2; Revelation 18:3; Revelation 18:13; Revelation 19:15. Easton's Bible Dictionary defines this word as: 'The common Hebrew word for wine is yayin, from a root meaning "to boil up," "to be in a ferment." Others derive it from a root meaning "to tread out," and hence the juice of the grape trodden out. the Greek word for wine is oinos, and the Latin vinun. But besides this common Hebrew word, there are several others which are thus rendered. (1.) Ashishah (2Sa 6:19; 1Ch 16:3; Song 2:5; Ho 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) 'Asis, "sweet wine," or "new wine," the product of the same year (Song 8:2; Isa 49:26; Joe 1:5; 3:18; Am 9:13), from a root meaning "to tread," hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. the power of intoxication is ascribed to it.
(3.) Hometz. See Vinegar.
(4.) Hemer, De 32:14 (rendered "blood of the grape") Isa 27:2 ("red wine"), Ezr 6:9; 7:22; Da 5:1-2,4. this word conveys the idea of "foaming," as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning "to boil up," and also "to be red," from the idea of boiling or becoming inflamed.
(5.) 'Enabh, a grape (De 32:14). the last clause of this verse should be rendered as in the Revised Version, "and of the blood of the grape ['enabh] thou drankest wine [hemer]." In Ho 3:1 the phrase in Authorized Version, "flagons of wine," is in the Revised Version correctly "cakes of raisins." (Comp. Ge 49:11; Nu 6:3; De 23:24, etc., where this Hebrew word is rendered in the plural "grapes.")
(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isa 5:22). Ps 75:8, "The wine [yayin] is red; it is full of mixture [mesekh];" Pr 23:30, "mixed wine;" Isa 65:11, "drink offering" (R.V., "mingled wine").
(7.) Tirosh, properly "must," translated "wine" (De 28:51); "new wine" (Pr 3:10); "sweet wine" (Mic 6:15; R.V., "vintage"). this Hebrew word has been traced to a root meaning "to take possession of" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Ge 27:28) mention is made of "plenty of corn and tirosh." Palestine is called "a land of corn and tirosh" (De 33:28; comp. Isa 36:17). See also De 28:51; 2Ch 32:28; Joe 2:19; Ho 4:11, ("wine [yayin] and new wine [tirosh] take away the heart").
(8.) Sobhe (root meaning "to drink to excess," "to suck up," "absorb"), found only in Isa 1:22; Ho 4:18 ("their drink;" Gesen. and marg. of R.V., "their carouse"), and Na 1:10 ("drunken as drunkards;" lit., "soaked according to their drink;" R.V., "drenched, as it were, in their drink", i.e., according to their sobhe).
(9.) Shekar, "strong drink," any intoxicating liquor; from a root meaning "to drink deeply," "to be drunken", a generic term applied to all fermented liquors, however obtained. Nu 28:7, "strong wine" (R.V., "strong drink"). It is sometimes distinguished from wine, c.g., Le 10:9, "Do not drink wine [yayin] nor strong drink [shekar];" Nu 6:3; Jg 13:4,7; Isa 28:7 (in all these places rendered "strong drink"). Translated "strong drink" also in Isa 5:11; 24:9; 29:9; 56:12; Pr 20:1; 31:6; Mic 2:11.
(10.) Yekebh (De 16:13, but in R.V. correctly "wine-press"), a vat into which the new wine flowed from the press. Joe 2:24, "their vats;" Joe 3:13, "the fats;" Pr 3:10, "Thy presses shall burst out with new wine [tirosh];" Hag 2:16; Jer 48:33, "wine-presses;" 2Ki 6:27; Job 24:11.
(11.) Shemarim (only in plural), "lees" or "dregs" of wine. In Isa 25:6 it is rendered "wines on the lees", i.e., wine that has been kept on the lees, and therefore old wine.
(12.) Mesek, "a mixture," mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Ps 75:8; Pr 23:30).
In Ac 2:13 the word gleukos, rendered "new wine," denotes properly "sweet wine." It must have been intoxicating.
In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Ge 43:11 this word is rendered "honey." It was a kind of syrup, and is called by the Arabs at the present day dibs. this word occurs in the phrase "a land flowing with milk and honey" (debash), Ex 3:8,17; 13:5; 33:3; Le 20:24; Nu 13:27. (See Honey.)
Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (Joh 2:1-11). the Rechabites were forbidden the use of wine (Jer 35). the Nazarites also were to abstain from its use during the period of their vow (Nu 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Jg 13:4-5; Lu 1:15; 7:33). the priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Le 10:1,9-11). "Wine is little used now in the East, from the fact that Mohammed and are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. the people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen", (Geikie's Life of Christ). the sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.
A drink-offering of wine was presented with the daily sacrifice (Ex 29:40-41), and also with the offering of the first-fruits (Le 23:13), and with various other sacrifices (Nu 15:5,7,10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.
Several emphatic warnings are given in the New Testament against excess in the use of wine (Lu 21:34; Ro 13:13; Eph 5:18; 1Ti 3:8; Tit 1:7)'.

Nave's Topical Bible provides references for the word wine as: 'Made from grapes: Ge 40:11; 49:11; Isa 25:6; Jer 40:1,12. From pomegranates: Song 8:2. Kept in jars: Jer 13:12; 48:12. In skins (R. V.): Jos 9:4,13; Job 32:19; Mt 9:17; Lu 5:37-38. In bottles: Jos 9:4,13; Job 32:19; Jer 13:12; 48:12; Mt 9:17; Lu 5:37-38. Cellars for: 1Ch 27:27. New: Hag 1:11. Old: Lu 5:39. Medicinal use of: Pr 31:6-7. Recommended by Paul to Timothy: 1Ti 5:23. Used at meals: Mt 26:27-29; Mr 14:23. Made by Jesus at the marriage feast in Cana: Joh 2:9-10. Sacramental use of: Mt 26:27-29; Lu 22:17-20. Forbidden to priests while on duty: Le 10:9; Eze 44:21. Forbidden to Nazarites: Nu 6:2-3. Abstinence from: Of Daniel: Da 1:5,8,16; 10:3. Of the courtiers of Ahasuerus: Es 1:8. Of Timothy: 1Ti 5:23. Samson's mother forbidden to drink: Jg 13:4-5. Forbidden to kings: Pr 31:4. Denied to the Israelites in the wilderness, so that they could know that the Lord was their God: De 29:6. Offered with sacrifices: Ex 29:40; Le 23:13; Nu 15:5,10; 28:7,14. Given by Melchizedek to Abraham: Ge 14:18. Fermented: Le 10:9; Nu 6:3; 28:7; De 14:26; 29:6; Pr 23:31-32; Mr 2:22. Refined: Isa 25:6; Jer 48:11. Of staggering (R. V.): Ps 60:3. Inflames the eyes: Ge 49:12. Commerce in: Re 18:13. Banquets of: Es 5:6. Cheap wine (like vinegar) given to Jesus at the crucifixion: Mt 27:48; Mr 15:23; Lu 23:36; Joh 19:29. Intoxication from the use of: Ps 104:15; Pr 4:17. INSTANCES OF INTOXICATION FROM: Noah: Ge 9:21. Lot: Ge 19:32. Joseph and his brothers: Ge 43:34. Nabal: 1Sa 25:36. Amnon: 2Sa 13:28-29. Ahasuerus: Es 1:10. Kings of Israel: Ho 7:5. Falsely charged against the disciples: Ac 2:13. FIGURATIVE: Of the divine judgments: Ps 60:3; 75:8; Jer 51:7. Of the joy of wisdom: Pr 9:2,5. Of the joys of spiritual matters: Isa 25:6; 55:1; Joe 2:19. Of abominations: Re 14:8; 16:19. SYMBOLICAL: Of the blood of Jesus: Mt 26:28; Mr 14:23-24; Lu 22:20; Joh 6:53-56. UNCLASSIFIED SCRIPTURES RELATING TO: De 14:26; 33:28; 2Ki 18:32; 2Ch 32:28; Ne 10:39; Ps 4:7; 104:14-15; Pr 31:6-7; Ec 2:3,11; Isa 56:12; Ho 2:8,22; 7:14; Joe 1:5; 2:24; 3:3; Am 6:6; Hab 2:5; Hag 1:11; Zec 9:17; 10:7; 1Ti 5:23. ADMONITIONS AGAINST thE USE OF: Le 10:9; Nu 6:3; Jg 13:4; Pr 20:1; 21:17; 23:29-32; 31:4-5; Isa 5:11,22; 24:9; 28:1,3,7; Jer 23:9; 35:2-10,14,18-19; Eze 44:21; Ho 4:11; Lu 1:15; Ro 14:21; Eph 5:18; Tit 2:3'.

Torrey's Topical Textbook provides references for the word wine as: 'First mention of: Ge 9:20-21. WAS MADE OF: the juice of the grape: Ge 49:11. The juice of the pomegranate: Song 8:2. First mode of making, noticed: Ge 40:11. Generally made by treading the grapes in a press: Ne 13:15; Isa 63:2-3. Refining of, alluded to: Isa 25:6. Improved by age: Lu 5:39. PLACES CELEBRATED FOR: Canaan in general: De 33:28. Possessions of Judah: Ge 49:8,11-12. Lebanon: Ho 14:7. Helbon: Eze 27:18. Assyria: 2Ki 18:32; Isa 36:17. Moab: Isa 16:8-10; Jer 48:32-33. Many kinds of: Ne 5:18. Sweet, esteemed for flavor and strength: Isa 49:26; Am 9:13; Mic 6:15. Red, most esteemed: Pr 23:31; Isa 27:2. Often spiced to increase its strength, etc: Pr 9:2; 23:30; Song 8:2. WAS USED: As a beverage from the earliest age: Ge 9:21; 27:25. At all feasts and entertainments: Es 1:7; 5:6; Isa 5:12; Da 5:1-4; Joh 2:3. Fordrink offerings in the worship of God: Ex 29:40; Nu 15:4-10. Fordrink offerings in idolatrous worship: De 32:37-38. As a medicine: Lu 10:34; 1Ti 5:23. First fruits of, to be offered to God: De 18:4; 2Ch 31:5. With corn and oil, denoted all temporal blessings: Ge 27:28,37. Given in abundance to the Jews when obedient: Ho 2:22; Joe 2:19,24. The Jews frequently deprived of, as a punishment: Isa 24:7,11. The Jews frequently drank, to excess: Isa 5:11; Joe 3:3; Am 6:6. In times of scarcity, was mixed with water: Isa 1:22. Sometimes mixed with milk as a beverage: Song 5:1. CHARACTERIZED AS: Cheering God and man: Jg 9:13; Zec 9:17. Gladdening the heart: Ps 104:15. Strengthening: 2Sa 16:2; Song 2:5. Making mirthful: Es 1:10; Ec 10:19. Custom of presenting to travellers: Ge 14:18; 1Sa 25:18. Custom of giving to persons in pain or suffering, mixed with drugs: Pr 31:6; Mr 15:23. Forbidden to the priests while engaged in the tabernacle: Le 10:9. Forbidden to Nazarites during their separation: Nu 6:3. The Rechabites never drank: Jer 35:5-6. IN EXCESS: forbidden: Eph 5:18. Infuriates the temper: Pr 20:1. Impairs the health: 1Sa 25:37; Ho 4:11. Impairs the judgment and memory: Pr 31:4-5. Inflames the passions: Isa 5:11. Leads to sorrow and contention: Pr 23:29-30. Leads to remorse: Pr 23:31-32. An article of extensive commerce: Eze 27:18. Was stored in cellars: 1Ch 27:27. Was kept in bottles: 1Sa 25:18; Hab 2:15. Consequence of putting (when new), into old bottles: Mt 2:22. The love of Christ to be preferred to: Song 1:2,4. Water miraculously turned into: Joh 2:9. ILLUSTRATIVE: Of the blood of Christ: Mt 26:27-29. Of the blessings of the gospel: Pr 9:2,5. Of the wrath and judgments of God: Ps 60:3; 75:8; Jer 13:12-14; 25:15-18. Of the abominations of the apostacy: Re 17:2; 18:3. Of violence and rapine: Pr 4:17'.

Thompson Chain Topics provides references for the word wine as: 'Warnings concerning the use of: Pr 20:1; 21:17; 23:31; 31:4; Isa 5:11; 28:1,7; 56:12; Ho 4:11; Hab 2:5; Eph 5:18. General References to: Ge 14:18; Ex 29:40; Nu 28:7; De 14:26; 2Ch 32:28; Es 5:6; Ps 104:15; Pr 31:6; Ec 2:3; Lu 5:39; Joh 2:3; 1Ti 5:23. New: Ne 10:39; 13:5; Ho 4:11; Mt 9:17; 26:29; Mr 2:22; Ac 2:13'.

Please see the note for Matthew 27:33-34 about the word mingle. Webster's 1828 defines this word as: 'to mix; to blend; to unite in one body; as, to mingle liquors of different kinds. 2. to mix or blend without order or promiscuously. there was fire mingled with hail. Ex.9. 3. to compound; to unite in a mass, as solid substances; as, to mingle flour, sugar and eggs in cookery. 4. to join in mutual intercourse or in society. the holy seed have mingled themselves with the people of those lands. Ezra.9. Ps.106. 5. to contaminate; to render impure; to debase by mixture. the best of us appear contented with a mingled imperfect virtue. 6. to confuse. there mingle broils.
MIN'GLE, v.i. to be mixed; to be united with. She, when she saw her sister nymphs, suppressed Her rising fears, and mingled with the rest'.

We find forms of the word myrrh in: Genesis 37:25; Genesis 43:11; Exodus 30:23; Esther 2:12; Psalms 45:8; Proverbs 7:17; Song 1:13; Song 3:6; Song 4:6; Song 4:14; Song 5:1; Song 5:5; Song 5:13; Matthew 2:11; Mark 15:23; John 19:39. Fausset's Bible Dictionary defines this word as: 'Hebrew mor from maarar "to drop," and lot. An ingredient of the holy anointing oil (Ex 30:23), typical of Messiah's graces (Ps 45:8) as well as the church's through Him (Song of Solomon). In Song 1:13 translated "a scent box of myrrh." the mowr is the Balsamodendron myrrha, which yields myrrh, of the order Terebinth aceae. the stunted trunk has a light gray odorous bark. It grew in Arabia around Saba; the gum resin exudes in drops which harden on the bark, and the flow is increased by incision into the tree. It is a transparent, brown, brittle, odorous substance, with bitter taste. the "wine mingled with myrrh," offered to but rejected by Jesus on the cross, was embittered by it. As it stupefies the senses He would not have that which mitigates death's horrors, but would meet it in full consciousness. It was one of the three offerings of the wise men (Mt 2:11). Nicodemus brought it to embalm His sacred body (Joh 19:39). Bal is its Egyptian name, bol the Sanskrit and Hindu. Lot is not strictly myrrh but ladanum, the resinous exudation of the Cistus ("rock rose") Creticus, growing in Gilead where no myrrh grew, and exported into Egypt (Ge 37:25; 43:11). "Odorous, rather green, easy to soften, fat, produced in Cyprus" (Dioscorides i. 128); abounding still in Candia (Crete), where they gather it by passing over it an instrument composed of many parallel leather thongs, to which its gum adheres'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 27:34; Lu 23:36; Joh 19:28-30
but. Mr 14:25; Mt 26:19; Lu 22:18
General references. exp: Mr 15:36.'.

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C15-S26 (Verse 24) the soldiers split His clothes among themselves.

And when they had crucified him,
they parted his garments,
casting lots upon them,
what every man should take..

Jesus was crucified as reported in Mark 15:23-37. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

Psalms 22:18 prophesied: They part my garments among them, and cast lots upon my vesture.

This was considered to be part of a soldier's pay at that time.

Matthew 27:35 tells us the same message as this sentence and also tells us that this fulfills prophecy. Luke 23:34 also tells us the same thing but also has one of the 'Eight Sayings from the Cross' (see the note for John 19:26) in the sentence before this reference in Luke. John 19:23-24 tell us: Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. they said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, they parted my raiment among them, and for my vesture they did cast lots. this fulfills another prophecy and the reference is given in the Book Study on the Gospel of John.

In John's Gospel, between the sentence telling us about the crucifixion and the one telling us about the parting of His garments, we are told about the sign that Pilate put on His cross and how that upset the Jewish religious rulers.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

Please see the note for Acts 1:26 about the word lots. The American Tract Society Dictionary defines this word as: 'Were often cast by the Jews, as well as other ancient nations, with the expectation, when God was appealed to, that he would so control them as to give a right direction in doubtful cases, Ps 22:18; 16:11; 18:18. they were often used by the divine appointment. the portions of the twelve tribes were thus assigned to them; and hence each tribe's portion was called "the lot of its inheritance," Nu 26:55-56; Ps 125:3; Ac 8:21. the scapegoat was to be selected, and the other of the priests' service determined by lot, Le 16:8; 1Ch 24:5; 25:8. By the same means Achan, Jonathan, and Jonah were discovered, Jos 7:14; 1Sa 14:41-42; Jon 1:7; and thus Matthias was designated by Christ to be an apostle in the place of Judas, Ac 1:26. A common mode of casting lots was by the use of pebbles, one or more of them being marked, and all of them being shaken together in some fold of a garment, an urn, or a helmet, before drawing, Pr 16:33; Joh 19:24. As the use of lots by one who believes in the particular providence of God involves a solemn appeal to the Disposer of all events, they should never be used on trivial occasions; and in this day, a case can hardly occur when such an appeal would be warranted'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'crucified. De 21:23; Ps 22:16-17; Isa 53:4-8; Ac 5:30; 2Co 5:21; Ga 3:13; 1Pe 2:24
they parted. Ps 22:18; Mt 27:35-36; Lu 23:34; Joh 19:23-24
General references. exp: Ps 22:18; Joh 19:18.'.

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C15-S27 (Verse 25) When they crucified him.

And it was the third hour,
and they crucified him..

Please keep in mind that the Jewish hours of the day are not the same as we use today. Any Bible reference to time, such as date, season, time of day, etc., needs to be adjusted to match the different measurements which we use today.

Mark 15:33; Matthew 27:45 and Luke 23:44 all tell us that Jesus was still alive at the sixth hour, but also that the sixth hour was when He died and three hours of darkness fell upon the land, along with other signs.

Mark 15:25 gives us the hour of the crucifixion.

Basically, our sentence is here so that the people who study their Bible can figure out how long Jesus was on the cross to pay for our sins. Also, Psalms 22 tells us about His time on the cross. Psalms 23 tells us about His time in Hell defeating Satan and all of the devils. Psalms 24 tells us about the results of His resurrection.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the. Mr 15:33; Mt 27:45; Lu 23:44; Joh 19:14; Ac 2:15
General references. exp: Joh 19:18.'.

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C15-S28 (Verse 26) the sign on His cross.

And the superscription of his accusation was written over,
THE KING OF thE JEWS..

Jesus was crucified as reported in Mark 15:23-37. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

Matthew 27:36-37 tells us the same thing as this sentence. Luke 23:38 also tells us the same thing but adds: in letters of Greek, and Latin, and Hebrew. John 19:19-22 tell us that the writing was: JESUS OF NAZARETH thE KING OF thE JEWS, which is not a conflict with the other Gospels, but only more details. John's Gospel also tells us that the Jewish religious leaders objected, and tried to get Pilate to change the writing, because This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.

Mark 15:26; Matthew 27:37; Luke 23:38 and John 19:19-20 tell us the superscription that Pilate had put on the cross of Jesus. John 19:21-22 tells us that the chief priests of the Jews objected to the truth of the title and wanted it changed to support their lie but Pilate refused to change the superscription.

When we compare the various Gospel accounts, the order of the telling varies. Please keep in mind that none of the Gospel writers kept to strictly sequential order but that they put different incidents together as required in order to present the point that they were making at that time.

We find forms of the word superscription in: Matthew 22:20; Mark 12:16; Mark 15:26; Luke 20:24; Luke 23:38. Webster's 1828 defines this word as: 'that which is written or engraved on the outside, or above something else. The superscription of his accusation was written over, thE KING OF thE JEWS. Mark 15. Luke 23. 2. An impression of letters on coins. Matt.22.'.

Please see the note for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the notes in the Study called Prove Please also see the note for Luke 6:3 about the phrases have ye not read and it is written.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the superscription. De 23:5; Ps 76:10; Pr 21:1; Isa 10:7; 46:10
THE KING OF thE JEWS. Ps 2:6; Zec 9:9; Mt 2:2; 27:37; Lu 23:37-38; Joh 19:18-22
General references. exp: Lu 23:38; Joh 19:18.'.

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C15-S29 (Verse 27) Jesus was crucified with criminals.

First Step: Jesus was crucified with thieves.

And with him they crucify two thieves;.

Second Step: Jesus was in the middle.

the one on his right hand,
and the other on his left..

Mark 15:27; Matthew 27:38; Luke 23:32-33 and John 19:17-18. All report that Jesus was crucified between two malefactors.

As mentioned in the note above, when we compare the various Gospel accounts, the order of the telling varies. Please keep in mind that none of the Gospel writers kept to strictly sequential order but that they put different incidents together as required in order to present the point that they were making at that time. The point of this warning, at this place, is that this is one of the incidents which is reported in different orders in different Gospel accounts. With that in mind, we see that Matthew 27:38; Luke 23:32 and John 19:18 tells us the same thing as this sentence. In addition, Matthew and Luke tell us about what those two said to Jesus that was scornful, just like the Jewish religious leaders were doing at the foot of the cross. (They were there to enjoy the victory that they thought their murder gave them.) Only Luke 23:40-43 tells us about one of the thieves repenting and being saved.

Matthew and Mark use the word thieves to describe these two while Luke and John use malefactor to describe the same men. Thus, we know that they were both.

The only significance that I know of, for Jesus being on the middle cross, is to fulfill prophecy. However, many people want to apply some spiritual significance to this fact, which the reader is cautioned to be careful about adding spiritual significance to places where the Bible does not actually give spiritual significance.

Please see the note for 1Peter 4:15 about the word thief. The functional definition is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force'. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. the two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. the same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' those who break through and steal secretly. Mt 6:19-20. this is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. the word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'. Please also see the note for Matthew 15:19 about the word theft. Webster's 1828 defines this word as: 'n. the act of stealing. In law, the private, unlawful, felonious taking of another person's goods or movables, with an intent to steal them. to constitute theft, the taking must be in private or without the owner's knowledge, and it must be unlawful or felonious, that is, it must be with a design to deprive the owner of his property privately and against his will. theft differs from robbery, as the latter is a violent taking from the person, and of course not private. 1. the thing stolen. Ex.22'. Easton's Bible Dictionary defines this word as: 'Punished by restitution, the proportions of which are noted in 2Sa 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Ex 22:2). A man-stealer was to be put to death (Ex 21:16). All theft is forbidden (Ex 20:15; 21:16; Le 19:11; De 5:19; 24:7; Ps 50:18; Zec 5:3; Mt 19:18; Ro 13:9; Eph 4:28; 1Pe 4:15)'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'Symbol of skill, energy, and action'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:38; Lu 23:32-33; Joh 19:18'.

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C15-S30 (Verse 28) the prophecy of scripture was fulfilled.

And the scripture was fulfilled,
which saith,
And he was numbered with the transgressors..

Jesus was crucified as reported in Mark 15:23-37. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

This sentence says that the prophecy of Isaiah 53:12 was fulfilled by the event reported in the prior sentence. Our sentence starts with the word And, which means it was added to the prior sentence. The note for the prior sentence provides links to matching sentences in other Gospel accounts.

Please see the notes for Romans C16S33; Galatians C3-S10; 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'The word of God in written form'.

Please see the note for Matthew 10:30 about the word number. The functional definition for this word is: 'Used to count things Also used symbolically in the Bible'. That note is extensive and includes 'Numbers are used as Symbols' from the Morrish Bible Dictionary. Be very careful about the use of this information. Much doctrinal error and division has been caused in God's church by preachers claiming that the symbolicl meaning of numbers provided the single interpretation of the word of God and that the symbolic meaning actually corrected the word of God. All symbolic meanings provide the many applications, must be understood within the context where they are found, and can vary from one application to another. Be careful to not use these symbols beyond their God-given purpose.

Please see the note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 53:12; Lu 22:37; Heb 12:2 exp: Mt 27:38; Lu 23:32; Joh 19:18.'.

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C15-S31 (Verse 29-30) People insulted Him for not keeping a lie.

And they that passed by railed on him,
wagging their heads,
and saying,
Ah,
thou that destroyest the temple,
and buildest it in three days,
Save thyself,
and come down from the cross..

Jesus was crucified as reported in Mark 15:23-37. He was mocked while He hung on the cross according to: Matthew 27:31-66; Luke 23:26-56 and John 19:16-42. Matthew 27:39-40 tells us the same message as this sentence.

Mark 15:29-32; Matthew 27:31-66; Luke 23:26-56 and John 19:16-42 tell us that Jesus was further mocked while He hung on the cross. Please note that some mocking was before the cross, by different groups, and there was also more mocking while Jesus was on the cross.

Mark 15:29-36; Matthew 27:39-49 and Luke 23:35-43 report people watching and mocking Jesus.

It should be obvious that this is part of the mockery directed at Jesus while He was on the cross. These people were looking at the physical perspective and thinking that Jesus could not save Himself. However, the truth is that He would not save Himself physically because that would prevent Him from saving us spiritually. Thus, we see the need to be cautious when criticizing others because they might have a perspective that we are not aware of and that different perspective may dictate a different attitude, action and goal than we have. Further, that difference may make us wrong. If so, we may sin, like these people did, and end up suffering the consequence of our prideful sin.

Our current sentence tells us that the common people did this. Our next sentence starts with the word Likewise and tells us that the chief priests did the same. In addition, a couple more sentences after that tells us And they that were crucified with him reviled him. Thus, we see that most of the people there engaged in this activity.

Please see the note for 1Corinthians C5S9 about the word rail. Webster's 1828 dictionary defines (the verb form of) rail as: 'Eng. to brawl. to utter reproaches; to scoff; to use insolent and reproachful language; to reproach or censure in opprobrious terms; followed by at or against, formerly by on'.

We find forms of the word wag in: Jeremiah 18:16; Lamentations 2:15; Zephaniah 2:15; Matthew 27:39; Mark 15:29. Webster's 1828 defines this word as: 'To move one way and the other with quick turns; to move a little way, and then turn the other way; as, to wag the head. Every one that passeth thereby shall be astonished, and wag his head. Jer. 18. Matt 27. Wag expresses particularly the motion of the head and body used in buffoonery, mirth, derision, sport and mockery. It is applied also to birds and beasts; as, to wag the tail.'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. Please also see the note for 1Corinthians 10:10 about the word destroyer.

Please see the note for 1Corinthians 3:16 about the word temple. The functional definition for this word is: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). heaven is also called a temple (Re 7:5)'.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ps 22:7-8,12-14; 35:15-21; 69:7,19-20,26; 109:25; La 1:12; 2:15; Mt 27:39-40
Ah. Mr 14:58; Ge 37:19-20; Mt 26:61; Joh 2:18-22'.

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C15-S32 (Verse 31) the chief priests spread the lie.

First Step: the chief priests did the same

Likewise also the chief priests mocking said among themselves with the scribes,.

Second Step: the truth within the lie.

He saved others;.

Third Step: the lie they told.

himself he cannot save..

Jesus was crucified as reported in Mark 15:23-37. He was mocked while He hung on the cross according to: Matthew 27:31-66; Luke 23:26-56 and John 19:16-42.

Our sentence starts with the word Likewise, which means 'in a similar manner to the prior sentence'. Jesus had won every doctrinal dispute ever started by the Jewish religious leaders. Now they are enjoying what they believe is their victory. However, they are only speaking to their own group because they do not want to admit to others how many times, and how badly, Jesus had defeated them in the past. This was especially true because they had started every fight and knew that they were foolish to start aright that they couldn't win. Here, they thought they had won but did not know that they had truly lost because they had not died yet, and faced God's judgment, and they refused to accept that God could possibly disagree with them.

Their doctrinal error, based upon the wrong definition of the word save, was discussed in the note for the prior sentence.

Please see the note for Mark 4:16-17 about the word likewise. Webster's 1828 dictionary defines this word as: 'adv. like and wise. In like manner; also; moreover; too. forhe seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. the picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Jude 1:18 about the word mock. The functional definition for this word is: 'to imitate in contempt or derision; to mimick for the sake of derision'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'also. Ps 2:1-4; 22:16-17; Mt 27:41-43; Lu 23:35-37
He. Joh 11:47-52; 12:23-24; 1Pe 3:17-18
General references. exp: Mt 27:41.'.

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C15-S33 (Verse 32) the chief priests added blaspheme to insult.

Let Christ the King of Israel descend now from the cross,
that we may see and believe..

Psalms 2:6 tells us Yet have I set my king upon my holy hill of Zion. Zion is a reference to Jerusalem, which makes Psalms 2:6 a prophecy about Christ which tells us that Christ will also be King of the Jews/ King of Israel. In addition, Isaiah 9:7, Jeremiah 23:5 and Micah 5:2 also give us this prophecy. in this sentence we hear Jews stating this well-known prophecy. The note for this sentence, in the Lord Jesus Christ Study, explains some important doctrinal truths about these titles / roles of the Son of God which many people get wrong. Please also read that note.

In addition, as explained in the note for this sentence within the Lord Jesus Christ Study, the Jewish religious leaders rejected a true king and wanted a puppet that reigned in image while they had true control. That is the relationship that all religious people want. several times in scripture we see that Jesus was called the (rejected) King of the Jews because they had refused to accept Jesus as King of Israel ('King of a heart relationship with God').

Jesus was mocked while He hung on the cross according to: Matthew 27:31-66; Mark 15:20-47 Luke 23:26-56 and John 19:16-42. Please note that some of this was before the crucifixion and some while Jesus was on the cross. Jesus was crucified as reported in Mark 15:23-37. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

In Luke 22:67 and John 4:48, we are told that Jesus told these people: If I tell you, ye will not believe: / Except ye see signs and wonders, ye will not believe. They had already seen many signs and wonders and yet still refused to believe. Therefore, they are lying when they say that we may see and believe because they refused to believe no matter what, nor how much, evidence God gave them.

Please see the note for Luke 1:16 about Israel. Easton's Bible Dictionary defines this word as: 'the name conferred on Jacob after the great prayer-struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." (See Jacob.) this is the common name given to Jacob's descendants. the whole people of the twelve tribes are called "Israelites," the "children of Israel" (Jos 3:17; 7:25; Jg 8:27; Jer 3:21), and the "house of Israel" (Ex 16:31; 40:38). this name Israel is sometimes used emphatically for the true Israel (Ps 73:1; Isa 45:17; 49:3; Joh 1:47; Ro 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2Sa 2:9-10,17,28; 3:10,17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

We find forms of the word descend occurring 38 times in 37 verses of the Bible and, in: Matthew 3:16; Matthew 7:25; Matthew 7:27; Matthew 28:2; Mark 1:10; Mark 15:32; Luke 3:22; John 1:32; John 1:33; John 1:51; Acts 10:11; Acts 11:5; Acts 24:1; Romans 10:7; Ephesians 4:9; Ephesians 4:10; 1Thessalonians 4:16; James 3:15; Revelation 21:10. Webster's 1828 defines this word as: 'to move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down; applicable to any kind of motion or of body. We descend on the feet, on wheels, or by falling. A torrent descends from a mountain. The rains descended, and the floods came. Matt. 7. 2. to go down, or to enter. He shall descend into battle and perish. Sam. 26. 3. to come suddenly; to fall violently. And on the suitors let thy wrath descend. 4. to go in; to enter. He, with honest meditations fed, into himself descended. 5. to rush; to invade, as an enemy. The Grecian fleet descending on the town. 6. to proceed from a source or original; to be derived. the beggar may descend from a prince, and the prince, from a beggar. 7. to proceed, as from father to son; to pass from a preceding possessor, in the order of lineage, or according to the laws of succession or inheritance. thus, an inheritance descends to the son or next of kin; a crown descends to the heir. 8. to pass from general to particular considerations; as, having explained the general subject, we will descend to particulars. 9. to come down from an elevated or honorable station; in a figurative sense. Flavius is an honorable man; he cannot descend to acts of meanness. 10. In music, to fall in sound; to pass from any note to another less acute or shrill, or from sharp to flat.
DESCEND, v.t. to walk, move or pass downwards on a declivity; as, to descend a hill; to descend an inclined plain. But this may be considered as elliptical; on or along being understood'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight:. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. true Biblical belief causes us to act upon that belief and any claimed belief that does not lead to matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief. This is opposed to whay people call belief but what they have does not stay with them'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. The functional definition for this word is: 'This identifies an ongoing spiritual relationship'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The functional definition for this word is: 'the start of a spiritual relationship with Jesus and / or Christ'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the notes for Romans C4S21 about the word unbelief. The definition from Webster's 1828 is: 'Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. Mr 14:61-62; Isa 44:6; Zep 3:15; Zec 9:9; Joh 1:49; 12:13; 19:12-15; 20:25-29
that. Ro 3:3; 2Ti 2:18
General references. exp: Mt 27:41,44; Lu 23:38-39.'.

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C15-S34 (Verse 32) the thieves on their crosses also reviled Him.
And they that were crucified with him reviled him.

Jesus was crucified as reported in Mark 15:23-37. He was mocked while He hung on the cross according to: Matthew 27:31-66; Luke 23:26-56 and John 19:16-42.

As already mentioned, Matthew 27:38; Luke 23:32 and John 19:18 tells us the same thing as this sentence. In addition, Matthew and Luke tell us about what those two said to Jesus that was scornful, just like the Jewish religious leaders were doing at the foot of the cross. Only Luke 23:40-43 tells us about one of the thieves repenting and being saved.

Mark 15:30 explained that this sentence is a fulfillment of scripture found in Isaiah 53:12. Thus, we see that Mark tells us this truth twice. The context of the first time tells us the true spiritual position of Jesus Christ. He was crucified between sinners because He came to save the lost. Our current sentence is the second tomeans the context lets us know that all types of unrepentant sinners reviled him. The one who was saved had to truly Biblically repent and turn from his sin (reviling Jesus) and turn towards God (Jesus as 'God in human flesh') and accept Him as His personal Lord before Jesus became his personal Saviour.

Please see the note for 1Corinthians C4S13 about the word revile. The functional definition for this word is: 'To reproach; to treat with opprobrious and contemptuous language'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And. Mt 27:44; Lu 23:39-43
General references. exp: Mt 27:41,44; Lu 23:38-39.'.

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C15-S35 (Verse 33) three hours of darkness as a sign from God.

And when the sixth hour was come,
there was darkness over the whole land until the ninth hour..

Mark 15:33; Matthew 27:45; and Luke 23:44 tells us that there was darkness over the whole land (from the sixth hour) until the ninth hour. The fact that this incident is reported in three Gospel accounts makes it very important. In addition, the fact that it was prophesied also makes it important. It was prophesied in: Psalms 105:28; Joel 2:31; Amos 5:18; Amos 8:9 and Habakkuk 3:11. In addition, it is related to one of the plagues on Egypt found in Exodus 10:21-23. Further, it foreshadows Revelation 6:12 and Revelation 8:12.

Jesus was crucified as reported in Mark 15:23-37. Please see the Table of Miracles in the Gospels and the see the Sequence of the Crucifixion of Jesus Section within the Time Sequence of Gospel Events Study for references to where this, and other signs, were given by God to show how important this event was and as reported in all of the Gospels. Matthew 27:45-54 and Luke 23:44-48 report several signs, many the same as in Mark 15:33-39, only the orders that they are presented in the different Gospel accounts are not the sameans, in certain cases, some signs are not in all accounts.

This is one of the signs that God gave to the world showing the death of His Son that was required to pay for our sins. Symbolically, this is showing the, temporary, triumph of sin because God the Father put all of our sins on His only begotten Son I will leave the symbolic application to the reader and preachers.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

Please see the note for Romans 13:12; John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 15:25; Mt 27:45; Lu 23:44-45
darkness. Ps 105:28; Isa 50:3-4; Am 8:9-10 exp: Ex 10:21; Ps 18:9.'.

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C15-S36 (Verse 34) A saying of Jesus while He was on the cross.

And at the ninth hour Jesus cried with a loud voice,
saying,
Eloi,
Eloi,
lama sabachthani?.

Jesus was crucified as reported in Mark 15:23-37. Please see the Table of Miracles in the Gospels for references to where this, and other signs, were given by God to show how important this event was and as reported in all of the Gospels. Matthew 27:45-54 and Luke 23:44-48 report several signs, many the same as in Mark 15:33-39, only the orders that they are presented in the different Gospel accounts are not the sameans, in certain cases, some signs are not in all accounts.

The 'Eight Sayings from the Cross' are in the note for John 19:26. This sentence gives us one of them. Our next sentence gives us the interpretation of it.

between this sentence and the next, we see that God the Father literally turned His back on His only begotten Son after He put our sins on His only begotten Son. If God the father could not look at His only begotten Son, with sin on Him, then it should be obvious that religious claims that 'God understands our weakness and winks at our sin but does not punish it is a lie from devils.

As the note for this sentence explains, Jesus said this as a 'literal physical man' and He died as a 'literal physical man'. This is because, when death and God, Who is the resurrection, meet, death loses. Therefore, Jesus could not dies as God but had to live and die as a 'literal physical man'. The book of Hebrews explains this doctrine, and many related doctrines.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'to throw, to drive out sound by the mouth in order to deliver a significant message'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Da 9:21; Lu 23:46; Ac 10:3
Eloi. Ps 22:1; Mt 27:46; Heb 5:7'.

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C15-S37 (Verse 34) the interpretation.

which is,
being interpreted,
My God,
my God,
why hast thou forsaken me?.

The note for the prior sentence explains the doctrine of this sentence and provides links to related references in the Bible.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The word forsook is the past-tense form of the word forsake. Webster's 1828 dictionary defines this word is: 'Deserted; left; abandoned'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Ps 27:9; 42:9; 71:11; Isa 41:17; La 1:12; 5:20'.

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C15-S38 (Verse 35) A misinterpretation of what Jesus said.

And some of them that stood by,
when they heard it,
said,
Behold,
he calleth Elias..

Here we see the similarity between the name for Elias and for God, which shows us what a man of God Elias was.

Aside from that interesting point, one thing, that we see here, is that these people were not really listening to what He said. Of course, they also were not listening when He tried to teach them earlier, so this should not be surprising. Not only did they get the name wrong, but they thought he calleth when Jesus was really acknowledging that God the Father had turned His back on His only begotten Son.

Please notice that our sentence says some of them that stood by. Most likely, many were not sure what Jesus said. However, when one of them said: Behold, he calleth Elias, the others just agreed. This shows how we can be led into error by agreeing with 'group thin'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'To be upon the feet'. Please also see the note for Galatians C5S1 about the phrase stand fast. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Philippians 1:18 about the word notwithstanding.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition for this word is: ' Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God'. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. Please also see the note for Mark 7:16 about the phrase let him hear.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Matthew 11:14 to find links to every place where Elias is mentioned in the New Testament. The functional definition for this word is: 'Elijah of the Old Testament' Please also see the note for Mark 6:15 about Elijah.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mr 9:11-13; Mt 17:11-13; 27:47-49'.

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C15-S39 (Verse 36) An act to see a sign.

First Step: What was done.

And one ran and filled a spunge full of vinegar,
and put it on a reed,
and gave him to drink,
saying,
Let alone;.

Second Step: Why.

let us see whether Elias will come to take him down..

Mark 15:36; Matthew 27:34; Matthew 27:48; Luke 23:36-37; John 19:29-30 tell us that Jesus was given vinegar to drink while on the cross. Matthew 27:34; and probably, Luke 23:36-37 tell us that it was mingled with gall: and when he had tasted thereof, he would not drink. This is assumed to be because gall dulled the senses and it was offered to Him as an insult. However, when it was offered plain, as in the other references, Jesus did drink.

Here we see that these people are still unbelieving and full of mockery. Their actions show it. Notice that they offer Jesus only vinegar, and not something with myrrh like earlier. They want his senses clear and his voice clear, which is what vinegar will provide. The lack of myrrh makes it clear that they were not the least concerned with His pain.

Here we see a common source of doctrinal error. These people misheard and misunderstood what was said. Now they are going to run around and claim to be some type of authority while they claim that Jesus said something different from what he actually said. Then they will claim that people can't believe Jesus because God didn't honor what Jesus said when Jesus ne4ver said what they claimed.

The word ran is another form of he word run. Please see the note for 1Peter 4:4 about the word run. The functional definition for this word is: 'To move or pass on the feet with celerity or rapidity, by leaps or long quick steps; as, men and quadrupeds run when in haste'.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: ', to put or pour in, till the thing will hold no more'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised'. Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2S6 about the word fullness.

Please see the note for John 19:29 about the word vinegar. The Morrish Bible Dictionary defines this word as: 'This was a thin sour wine, that might be called either wine or vinegar, there being other words for wine of a better quality. It was the drink of the reapers and of the Roman soldiers. It is represented as intoxicating, and as irritating to the teeth. "As vinegar upon nitre natron, an alkali, so is he that singeth songs to a heavy heart." Pr 25:20. Its acidity is referred to in Pr 10:26. Vinegar was offered to the Lord mingled with myrrh or gall, and He refused it; but He received the vinegar when He had said, 'I thirst,' according to the prophecy "In my thirst they gave me vinegar to drink." Nu 6:3; Ru 2:14; Ps 69:21; Mt 27:34,48, etc'.

Please see the note for Mark 14:23 about the words drink / drank. Easton's Bible Dictionary defines this word as: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. to drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. the Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 15:23; Ps 69:21; Lu 23:36; Joh 19:28-30'.

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C15-S40 (Verse 37) Jesus died.

And Jesus cried with a loud voice,
and gave up the ghost..

Jesus was crucified as reported in Mark 15:23-37. Matthew 27:50; Mark 15:37; Luke 23:46 and John 19:30 all tell us that Jesus literally physically died. Please see the Table of Miracles in the Gospels and the see the Sequence of the Crucifixion of Jesus Section within the Time Sequence of Gospel Events Study for references to where this, and other signs, were given by God to show how important this event was and as reported in all of the Gospels. Matthew 27:45-54 and Luke 23:44-48 report several signs, many the same as in Mark 15:33-39, only the orders that they are presented in the different Gospel accounts are not the sameans, in certain cases, some signs are not in all accounts.

Mark 15:37; Matthew 27:50; Luke 23:46 and John 19:30 all tell us that Jesus literally physically died and that He chose the time of His death. In John 10:15 and John 10:17 Jesus prophesied that He would lay down my life. In addition, we also have prophecies in the Old Testament in: Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.

First, please notice that our sentence says that He gave up the ghost. This means that He choose the moment of His death. Please see the reference for this sentence in the Lord Jesus Christ Study. (Use the link in the sentence outline above.) that note has links to other Bible references, and an explanation, of how Jesus choose His time of death. No ordinary man can do that.

Next, please look at the word ghost. Our Bible uses the title Holy Spirit and the title Holy Ghost for the third person in the Trinity. It uses the title Holy Spirit for when He is acting in the spiritual reality and uses the title Holy Ghost for when He is acting in this physical reality. Death occurs when our spirit takes our soul and abandons our body. Since this happened in the physical reality, our sentence uses the word ghost for His spirit that abandoned His physical body in a physical death.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: ' Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. the voice of human beings is articulate; that of beasts, inarticulate'.

We find forms of the word ghost occurring 109 times in 108 verses of the Bible, 98 times in 97 verses of the New Testament, but as a lowercase word only in: Genesis 25:8; Genesis 25:17; Genesis 35:29; Genesis 49:33; Job 3:11; Job 10:18; Job 11:20; Job 13:19; Job 14:10; Jeremiah 15:9; Lamentations 1:19; Matthew 27:50; Mark 15:37; Mark 15:39; Luke 23:46; John 19:30; Acts 5:5; Acts 5:10; Acts 12:23. The functional definition for this (lowercase) word is: 'a physical manifestation of a spirit'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:50; Lu 23:46; Joh 19:30'.

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C15-S41 (Verse 38) Signs were given by God.
And the veil of the temple was rent in twain from the top to the bottom.

Mark 15:38; Matthew 27:54 and Luke 23:45 tell us that the veil of the temple was rent in twain from the top to the bottom.

As many have preached, this action was obviously done by God because it was rent in twain from the top to the bottom and because this curtain was so thick and heavy that no man could tear it and nothing natural could tear it without also causing the Temple to fall down from the same force.

As with the prior sentence, this sentence must be understood symbolically. As many have also preached, this symbolically showed that God had made the way into access of God open to all who come through Jesus Christ. All of this is explained in the book of Hebrews, including the fact that Jesus Christ is not the high priest for all saved people. Hebrews 6:19 explains that people who have accepted Jesus Christ, as their high priest, now have access to God the Father. Hebrews 9:1-14 somewhat explains the symbolism of the Tabernacle and also explains that, under the Old Testament, only the high priest could pass the veil and enter the Holiest of all and only do that once a year. But, Jesus Christ has made it possible for all of God's to approach God the Father at any time. Then, Hebrews 10:20 explains that Jesus Christ did this By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh when He died on the cross for us. That is why this symbolic truth, which is told to us in three Gospel accounts, is directly tied to the instant when Jesus Christ chose to die for us. It is also why Matthew and Mark put this truth right after their telling us that Jesus, when he had cried again with a loud voice, yielded up the ghost.

Hopefully, with these references and the attached notes to these references, the reader can understand the symbolism involved here.

We find forms of the word Veil of the Temple in: Matthew 27:51; Mark 15:38; Luke 23:45; Hebrews 6:19; Hebrews 9:3; Hebrews 10:20. Fausset's Bible Dictionary defines this phrase as: 'Suspended between the holy place and the most holy (Ex 26:31-33); and rent immediately upon the crucifixion of the Saviour and the consummation of His great sacrifice. there were two veils or curtains in the tabernacle (of which the temple was the continuation), one before the tabernacle door (kalumma), the second veil before the holy of holies (katapetasma). Heb 9:3,7-8,11-12; "after (i.e. behind) the second veil... the holiest of all." Into this second tabernacle within the veil "the high priest alone went once every year, not without blood which he offered for himself and for the sins of the people; the Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing... But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle, not made with hands... by His own blood entered in once into the holy place, having obtained eternal redemption for us."
Therefore significantly "the veil of the temple was rent in twain from the top to the bottom" when Jesus yielded up the ghost (Mt 27:50-51). "From the top," not from the bottom; for it is God who from above rends the veil of separation between us and Him, and opens heaven to man, as the hymn of Ambrose says, "when thou hadst overcome the sharpness of death thou didst open the kingdom of heaven to all believers"; therefore not only ministers but we all alike "have boldness (parresia, literally, freedom of speech, grounded on the consciousness that our sins are forgiven) to enter the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us through the veil, that is to say, His flesh" (Heb 10:19-21); rather, "which (entering) He has newly consecrated (enekainisen, 'inaugurated'; it is a new thing, unheard of before) for us as a new (recently opened) and living way" (not the lifeless way of dead sacrificial victims under the law, but the living and lifegiving Saviour being the way).
As the veil had to be passed through to enter the holiest, so the human suffering flesh (Heb 5:7) of Christ's manhood which veiled His Godhead had to be passed through by Him in entering the heavenly holiest for us. When He put off His rent flesh, the temple veil, its type, was simultaneously rent. Not His body, but His suffering flesh, was the veil; His body was the "temple" (naos, "the inner shrine," not the temple building in general, hieron) which men destroyed and He reared up again in three days (Joh 2:19,21). No priestly caste therefore now mediates between the sinner and his Judge; the minister is no nearer God than the layman. Neither can serve God at a distance, nor by deputy, as the natural man would wish; each must come for himself, and by union with our one Royal High Priest who, as He never dies, has a priesthood which passeth not from, one to another (margin Heb 7:24).
We become virtual "king priests unto (Him who is at once) God and His Father" (Re 1:6). C. C. Ganneau, tracing a curious similarity between some customs of ancient Elis in the Peloponnesus and those of the Hebrew, shows that in the Olympian sanctuary there was a great woolen veil of Assyrian workmanship, dyed with Phoenician purple, given by Antiochus; so Josephus (B. J. 5:5, section 4) describes a Babylonian curtain, embroidered with blue and fine linen and scarlet and purple, and of wonderful contexture, as hanging before the golden doors, which were 55 cubits high and 16 broad, and which led into the holy of holies. It symbolized the universe, the scarlet signifying fire, the flax-linen earth, the blue the air, the purple the sea. this veil given to Olympian Zeus at Elis may have been the very veil taken by Antiochus IV (Epiphanes) from the temple of Jehovah (1Ma 1:22-24; Josephus, Ant. 12:5, section 4).
The curtain or veil at the Olympian temple did not rise up but was dropped to the ground, according to Pausanias. So Josephus and the Book of Maccabees call the Jewish veil a drop curtain (katapetasma). Again, as the spoils of conquered deities were consecrated to the victorious ones, Antiochus naturally hung up Jehovah's veil in the temple of Olympian Zeus; for this was the very god to whom he dedicated the temple at Jerusalem, after defiling and plundering it (2Ma 6:2). Curiously illustrating the similarity above referred to, he notices that the Ele and alone of the Greeks cultivated the byssus or fine flax plant.
They bred no mules (compare Le 19:19). they had a river Jordan near Lepreos, a city implying the leprosy prevalent among its people. Ashes of victims were suffered to accumulate (bomoi), and were held sacred (Le 1:16; 4:12; 1Ki 13:3). the women of Elis were forbidden to penetrate the sanctuary of Olympian Zeus; so the Hebrew women could not pass the court of women. they used to mourn round the empty tomb of Achilles (compare Eze 8:14). they used to weave a peplos for Hera (compare Eze 16:16; 2Ki 23:7). their Zeus Apomuios answers to Baalzebub, "god of flies" (2Ki 1:3,16). (Palestine Exploration Quarterly Statement, April 1878, p. 79).'.

Please see the note for Matthew 26:65 about the words rend / rent. Webster's 1828 defines this word as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 26:31-34; 40:20-21; Le 16:2-19; 2Ch 3:8-14; Mt 27:51-53; Lu 23:45; Heb 4:14-16; 6:19; 9:3-12; 10:19-23'.

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C15-S42 (Verse 39) Testimony from the centurion.

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..

The witness of the centurion that Jesus is the Son of God is reported in: Matthew 27:54, Mark 15:39 and Luke 23:47. As explained in the note for this sentence, within the Lord Jesus Christ Study, God can not die and man can not take his life back once he is dead. This action proves that Jesus is 'God in human flesh'. Jesus had to lay His life down as a man, since God can not die. Jesus had to take His life back as God, since man can not take his life back once he is dead. Only 'God in human flesh' could do what Jesus did here.

Mark 15:39; Matthew 27:54 and Luke 23:47 tell us that: when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

The events after the death of Jesus, on that same day, are reported in Mark 15:40-47.

We find forms of the word centurion in: Matthew 8:5; Matthew 8:8; Matthew 8:13; Matthew 27:54; Mark 15:39; Mark 15:44; Mark 15:45; Luke 7:2; Luke 7:6; Luke 23:47; Acts 10:1; Acts 10:22; Acts 21:32; Acts 22:25; Acts 22:26; Acts 23:17; Acts 23:23; Acts 24:23; Acts 27:1; Acts 27:6; Acts 27:11; Acts 27:31; Acts 27:43; Acts 28:16. Easton's Bible Dictionary defines this word as: 'a Roman officer in command of a hundred men (Mr 15:39,44-45). Cornelius, the first Gentile convert, was a centurion (Ac 10:1,22). Other centurions are mentioned in Mt 8:5,8,13; Lu 7:2,6; Ac 21:32; 22:25-26; 23:17,23; 24:23; 27:1,6,11,31,43; 28:16. A centurion watched the crucifixion of our Lord (Mt 27:54; Lu 23:47), and when he saw the wonders attending it, exclaimed, "Truly this man was the Son of God." "The centurions mentioned in the New Testament are uniformly spoken of in terms of praise, whether in the Gospels or in the Acts. It is interesting to compare this with the statement of Polybius (vi. 24), that the centurions were chosen by merit, and so were men remarkable not so much for their daring courage as for their deliberation, constancy, and strength of mind.", Dr. Maclear's N. T. Hist.'. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for Mark 15:37 about the word ghost. The functional definition for this (lowercase) word is: 'the spirit of a physical man'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the centurion. the centurion was a military captain, and commander of a century, or 100 men. In order to have a proper notion of his office, it may be desirable to explain the construction and array of the Roman legion. Each legion was divided into ten cohorts, each cohort into three maniples, and each maniple into two centuries; so that there were thirty maniples, and sixty centuries in a legion, which, if the century had always, as the word imports, consisted of 100 soldiers, would have formed a combined phalanx of 6,000 men. the number in a legion, however, varied at different periods; in the time of Polybius it was 4,200. the order of battle was that of three lines; the hastati, or spearmen, occupied the front; the principes, the second line; the triarii, (also called pilani, from their weapon, the pilam,) the third. the centurions were appointed by the tribunes, and generally selected from the common soldiers according to their merit; although the office was sometimes obtained for money, or through the favour of the consuls. their badge was a vine rod, or sapling. Mr 15:44; Mt 8:5-10; Ac 10:1; 27:1-3,43
he said. Mt 27:43,54; Lu 23:47-48
General references. exp: Mt 27:36.'.

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C15-S43 (Verse 40-41) the included section of this sentence is separated below.

Followers at the cross.

Equivalent Section: Women followers were at the cross.

There were also women looking on afar off:.

Equivalent Section: the followers identified.

First Step: Identify the most important.

among whom was Mary Magdalene,
and Mary the mother of James the less and of Joses,
and Salome;.

Second Step: Tell the testimony.

(See Below).

Third Step: Tell of others.

and many other women which came up with him unto Jerusalem..

Below is the part of the sentence from the parenthesis.

The testimony of Salome.

(Who also,
when he was in Galilee,
followed him,
and ministered unto him).

Matthew 27:55-56, Mark 15:40-41; Luke 23:49 and John 19:25-27 tell us about women who followed Jesus and were at the cross with John. Because of their presence, before He died, Jesus told His mother to live with John in John 19:26-27.

Mark 15:40-41; Matthew 27:55-56; Luke 23:49 and John 19:25 tell us that there were followers of Jesus at the cross.

Mark 15:40-41; Matthew 27:61 and Luke 23:55 name women who were at the sepulchre.

The exact names of women identified in the different Gospel accounts are not the same. The phrase many other women which came up with him unto Jerusalem, within our sentence, covers the women named in the other Gospel accounts but not named here.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary definition for this word is: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13.'.

The apostle named James, who is also called 'James the less' is also called the son of Alphaeus in Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13. In Mark 1:14, Matthew is also identified as the son of Alphaeus. Apparently, Matthew and 'James the less' were brothers with 'James the less' being identified as the son of Alphaeus to distinguish him from other James among the disciples. There is also reason to believe that Thomas was another brother.

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'A portion of the land of the Jews at the time of Jesus and the place where he made His home. The culture was mixed with the influence of Gentiles and the people were looked down upon by the Jews of Judah.'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition for this word is: 'to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. Please also see the note for 1Corinthians C12S5 about the word administration.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'women. Ps 38:11; Mt 27:55-56; Lu 23:49; Joh 19:25-27
Mary Magdalene. Mr 16:9; Mt 28:1; Lu 8:2-3; Joh 20:11-18 exp: Mt 27:56; Mr 16:1.
Mary the. Mr 15:47; 16:1; Mt 13:55; 27:55,61; Joh 19:25; 1Co 9:5; Ga 1:19; Jas 1:1
Salome. Mr 16:1
General references. exp: Mr 15:47; Lu 24:10.
ministered. Mt 27:56; Lu 8:2-3 exp: Mr 1:31.
General references. exp: Lu 24:10.'.

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C15-S44 (Verse 42-43) What Joseph of Arimathaea did.

And now when the even was come,
because it was the preparation,
that is,
the day before the sabbath,
Joseph of Arimathaea,
an honourable counsellor,
which also waited for the kingdom of God,
came,
and went in boldly unto Pilate,
and craved the body of Jesus..

Mark 15:42-43; Matthew 27:57-58; Luke 23:52 and John 19:38 tell us that Joseph went unto Pilate, and begged the body of Jesus.

Mark 15:42-45 and John 19:31-37 report that the crucifixion was the day before a sabbath. This was a high sabbath, and not a Saturday, as many people assumeans many religions teach wrongly. And, since it was the preparation (for that sabbath day which was an high day), that the bodies should not remain upon the cross on the sabbath day. Therefore, the Jews requested that they break the legs of those crucified so that they died quicker and their bodies be taken down before the sabbath. (This is explained in the other Gospel accounts but is not reported by Luke.) However, when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. After Pilate verified that Jesus was dead, he released the body.

Mark 15:42-47; Matthew 27:57-61; Luke 23:50-56 and John 19:38-42 tell us that Jesus was buried.

Mark 15:43; Matthew 27:57; Luke 23:50-51 and John 19:38 all name Joseph of Arimathaea.

The events after the death of Jesus, on that same day, are reported in Mark 15:40-47. The event of this sentence is also found in Matthew 27:57-58; Luke 23:50-51 and John 19:38. The Gospel of John tells us some events which are not reported in the other Gospel accounts.

This is where the Catholic Church messed up in order to come up with 'Good Friday' (Mark 2:28-LJC). In John 19:31 we are told for that sabbath day was an high day. I have counted 50 high days, which are sabbath days which are not on Saturday. However, while the Catholic Church claims to be the ultimate authority on the Bible, they are truly so ignorant that they did not know about these high days, and refused to correct their doctrine when old about their error.

What we actually see in the Gospels is that it was so close to the start of the sabbath that they had limited tome to prepare His body for burial. Thus, they did the limited things that they could accomplish in the time available and planned on returning on Sunday to complete the job. Of course, Jesus as resurrected by then.

Please see the note for Mark 4:35 about the phrase the even. The functional definition for this word is: 'The period from sunset till night. this was naturally the closing of the day, for God called the light day'. Please also see the note for John 20:19 about the word evening. please also see Mark 11:11 about the word eventide.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word'. Please also see the note for John 15:25 about the phrase without cause.

Please see the note for John 19:31 about the word prepare / preparation. The functional definition for this word is: ' to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

This sentence uses the word sabbath to identify a holy day as specified in the Mosaic law which was different from Saturday. Please see the note for Matthew 12:8-LJC which explains that the Son of man is Lord of the sabbath day. Please also see the note for Colossians 2:16-17 which has an extensive note about the word sabbath.

Please see the note for Romans C12S8 about the word honour. The functional definition for this word is: ' the esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

Please see the note for Romans C11S38 about the word counselor. The functional definition for this word is: 'Any person who gives advice; but properly one who is authorized by natural relationship, or by birth, office or profession, to advice another in regard to his future conduct and measures'. Please also see the note for John 11:53 about the word counsel.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The true definition for this phrase is: 'The kingdom of God is God's character in the heart of saved people'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for Romans C15S13 and Philippians 1:19-20 about the word bold. The functional definition for this word is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion. Requiring courage in the execution'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:57,62; Lu 23:50-54; Joh 19:38
an. Mr 10:23-27
which. Lu 2:25,38; 23:51
and went. Mr 14:54,66-72; Mt 19:30; 20:16; Ac 4:8-13; Php 1:14
General references. exp: Ge 49:18.'.

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C15-S45 (Verse 44) Pilate verified the death of Jesus.

Equivalent Section: Pilate reacted to the news.

And Pilate marvelled if he were already dead:.

Equivalent Section: Pilate verified the account.

and calling unto him the centurion,
he asked him whether he had been any while dead..

The events after the death of Jesus, on that same day, are reported in Mark 15:40-47.

Here, we are we told that Pilate was surprised that Jesus died as quickly as He did. Once He declared it is finished, there was no more need for Him to stay in this physical world. Therefore, he gave up the ghost. Most men taker far longer to die when crucified, but the scripture had to be fulfilled that none of His bones were broken. Therefore, He had to die before they broke His legs. (Please see the note for John 19:36 about that prophecy.)

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'I can't believe it!'.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 19:31-37 exp: Mt 27:36,58.'.

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C15-S46 (Verse 45) Pilate released the body of Jesus.

And when he knew it of the centurion,
he gave the body to Joseph..

The events after the death of Jesus, on that same day, are reported in Mark 15:40-47.

Here we see that Pilate verified the report before acting on it. Responsible people verify what they are told and only a liar gets insulted by someone verifying what they report.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he gave. Mt 27:58; Joh 19:38
General references. exp: Mt 27:58.'.

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C15-S47 (Verse 46) What Joseph did with the body of Jesus.

And he bought fine linen,
and took him down,
and wrapped him in the linen,
and laid him in a sepulchre which was hewn out of a rock,
and rolled a stone unto the door of the sepulchre..

The events after the death of Jesus, on that same day, are reported in Mark 15:40-47.

Mark 15:46; Matthew 27:59-60; Luke 23:53 and John 19:40-42 tell us about Joseph putting the body of Jesus into a sepulchre that was hewn in stone, wherein never man before was laid In addition, they rolled a great stone to the door of the sepulchre, and departed.

This sentence fulfills the prophecy of Isaiah 59:9.

Here we see the limit of preparations which could be accomplished before the start of the sabbath, when the Mosaic law, and (more so) the Jewish religious customs, limited what could be done.

Please see the note for 1Corinthians 7:23 about the words bought / buy. Bought is the past-tense of buy. The functional definition of the word buy. is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money. It differs from barter only in this, that in barter the consideration or equivalent is some species of commodity; in purchase, the consideration is money paid or promised.'.

Please see the note for Luke 16:19-21 about the word linen. Easton's Bible Dictionary defines this word as: '(1.) Heb, pishet, pishtah, denotes "flax," of which linen is made (Isa 19:9); wrought flax, i.e., "linen cloth", Le 13:47-48,52,59; De 22:11. Flax was early cultivated in Egypt (Ex 9:31), and also in Palestine (Jos 2:6; Ho 2:9). Various articles were made of it: garments (2Sa 6:14), girdles (Jer 13:1), ropes and thread (Eze 40:3), napkins (Lu 24:12; Joh 20:7), turb and (Eze 44:18), and lamp-wicks (Isa 42:3). (2.) Heb buts, "whiteness;" rendered "fine linen" in 1Ch 4:21; 15:27; 2Ch 2:14; 3:14; Es 1:6; 8:15, and "white linen" 2Ch 5:12. It is not certain whether this word means cotton or linen. (3.) Heb bad; rendered "linen" Ex 28:42; 39:28; Le 6:10; 16:4,23,32; 1Sa 2:18; 2Sa 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. the word is from a root signifying "separation." (4.) Heb shesh; rendered "fine linen" Ex 25:4; 26:1,31,36, etc. In Pr 31:22 it is rendered in Authorized Version "silk," and in Revised Version "fine linen." the word denotes Egyptian linen of peculiar whiteness and fineness (byssus). the finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. this was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Ge 41:42). (5.) Heb 'etun. Pr 7:16, "fine linen of Egypt;" in Revised Version, "the yarn of Egypt." (6.) Heb sadin. Pr 31:24, "fine linen;" in Revised Version, "linen garments" (Jg 14:12-13; Isa 3:23). from this Hebrew word is probably derived the Greek word sindon, rendered "linen" in Mr 14:51-52; 15:46; Mt 27:59. The word "linen" is used as an emblem of moral purity (Re 15:6). In Lu 16:19 it is mentioned as a mark of luxury.'.

Please see the note for Luke 2:7 about the word wrap. Webster's 1828 defines this word as: 'Wound; folded; inclosed'.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'burying place'.

Please see the note for Luke 3:9 about the word hewn. The functional definition for this word is: 'Cut and made smooth or even; chopped; hacked; shaped by cutting or by a chisel'.

Please see the note for the Summary of Chapter 9 in the Book Study on Romans. It has links to every place where the word rock is used in the Bible. The functional definition for this word is: 'Symbolically used for Christ'. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. The Roman Catholic Church likes to claim that this word refers to Peter. However, that goes against the Old Testament usage of it for God and directly opposes 1Corinthians 10:4, which says: that Rock was Christ. Please also see the Minor Titles of the Son of God Section in the Significant Gospel Events Study for links to places in the Bible where we find references to this truth.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

Please see the note for 2Corinthians 2:12-13 about the word door. The functional definition for this word is: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and took. Mt 27:59-60; Lu 23:53; Joh 19:38-42
and laid. Isa 53:9
hewn. Isa 22:16
and rolled. Mr 16:3-4; Mt 27:60; 28:2; Joh 11:38
General references. exp: Mt 27:58; Lu 23:53; 24:2.'.

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C15-S48 (Verse 47) the women saw where he was laid.
And Mary Magdalene and other women and Mary the mother of Joses beheld where he was laid.

The events after the death of Jesus, on that same day, are reported in Mark 15:40-47.

There were several other women who were at the cross until Jesus died. We are not told if any other of the women stayed around to see the burial. They may very well have not done so since they had responsibilities to their families in the preparation of the sabbath. Mary Magdalene had her sister to take care of those female responsibilities. Mary the mother of Joses had a daughter to take care of those female responsibilities.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'. The word beheld is the past-tense form of the word behold.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 15:40; 16:1; Mt 27:61; 28:1; Lu 23:55-56; 24:1-2 exp: Joh 11:34.'.

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Mark Chapter 16

links to sentences in this chapter:

C16-S1 (Verse 1), C16-S2 (Verse 2), C16-S3 (Verse 3), C16-S4 (Verse 4), C16-S5 (Verse 5), C16-S6 (Verse 6), C16-S7 (Verse 7), C16-S8 (Verse 8), C16-S9 (Verse 9), C16-S10 (Verse 10), C16-S11 (Verse 11), C16-S12 (Verse 12), C16-S13 (Verse 13), C16-S14 (Verse 14), C16-S15 (Verse 15), C16-S16 (Verse 16), C16-S17 (Verse 17-18), C16-S18 (Verse 19), C16-S19 (Verse 19), C16-S20 (Verse 20)'.

Please use This link to see the chapter summary.

Chapter theme: the Rresurrection and Return to Heaven.

Please see the Sequence of the Resurrection of Jesus Section and the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for details about how events that are reported in this chapter fit with what is reported in the other Gospels. Please also see the Study called Significant Gospel Events for where the accounts of this chapter are related to accounts of other Gospels.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-8. An Angel declares the resurrection of Christ to three women.
9-11. Christ himself appears to Mary Magdalene;
12-13. to two going into the country;
14. then to the apostles;
15-18. whom he sends forth to preach the gospel;
19-20. and ascends into heaven.'.

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C16-S1 (Verse 1) the women went to the sepulchre to prepare the body of Jesus for burial.

And when the sabbath was past,
Mary Magdalene,
and Mary the mother of James,
and Salome,
had bought sweet spices,
that they might come and anoint him..

Mark 16:1-8 report the resurrection of Jesus. Please also see the Section called Sequence of the Resurrection of Jesus in Doctrinal Study called Gospel Time Sequences. It provides many more Bible references.

Mark's Gospel only tells us about the women visiting the sepulchre and even that report is not complete. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

The women named here are the same as named at the end of the prior chapter who saw where Jesus was buried. The other Gospel accounts let us know that there were other women with them also, but those other women are not named at the start of the chapters. Some are named later in the various Gospel accounts.

The women were coming to finish the normal preparation of a body for burial which they could not do when the body of Jesus was removed from the cross because that happened right before the start of a sabbath, and they were forbidden to do work on the sabbath.

please see the note for Matthew 12:8-LJC which explains that the Son of man is Lord of the sabbath day. Please also see the note for Colossians 2:16-17 which has an extensive note about the word sabbath. Please see the note for Matthew 12:8-LJC which explains that the Son of man is Lord of the sabbath day.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great strength or power; very strong or vigorous; as a mighty arm'. in this sentence, John is speaking about spiritual power, which is often identified as power with God. Please also see the note for Revelation 4:8-LJC about the word Almighty.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition for this word is: ' to pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 15:42; Mt 28:1-10; Lu 23:54,56; 24:1-12; Joh 19:31; 20:1-10
Mary Magdalene. Mr 15:40,47; Lu 24:10; Joh 19:25 exp: Mt 27:56.
sweet. Mr 14:3,8; 2Ch 16:14; Joh 19:40
General references. exp: Mt 26:12; Mr 15:47.'.

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C16-S2 (Verse 2) When they came.

And very early in the mourning the first day of the week,
they came unto the sepulchre at the rising of the sun..

The prior sentence told us that the sabbath was past. Jesus said that For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth in Matthew 12:40. Further, the prior chapter, in Mark 15:44, we read that Jesus died on the day which the preparation, that is, the day before the sabbath. That means that the day of His death counts as one of the three days and nights, Since He went into the heart of the earth on that day. If you do the math properly, and ignore the error from the Catholic church. you must conclude that the sabbath, of the prior sentence, was two days long. Counting backward from the first day of the week (Monday), we arrive at thursday as the day of His crucifixion with Friday and Saturday being the two days of the sabbath.

Here we see that these women returned to honor the body of Jesus as soon as they were allowed to do so. That was very early in the mourning as soon as the sabbath was past.

Please see the note for Matthew 20:1 about the word early. Webster's 1828 defines this word as: 'In advance of something else; prior in time; forward; as early fruit, that is, fruit that comes to maturity before other fruit; early growth; early manhood; early old age or decrepitude, that is, premature old age. So an early spring; an early harvest. 2. First; being at the beginning; as early dawn. 3. Being in good season; as, the court met at an early hour.
EARLY, adv. er'ly. Soon; in good season; betimes; as, rise early; come early; begin early to instill into children principles of piety. those who seek me early shall find me. Prov.8'.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'burying place'.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Mr. West supposes that the women made two different visits to the sepulchre, and, in consequence of that, two distinct reports to the disciples; that Mary Magdalene, with the other Mary and Salome, set out not only early, but very early in the mourning, lian G3029 proi G4404, i.e., before the time appointed to meet Joanna and the other women there. (Lu 24:10). this interpretation, which is adopted by several eminent writers, is very probable, and reconciles the apparent discrepancy in the evangelists. Mt 28:1; Lu 24:1; Joh 20:1
General references. exp: Da 6:19.'.

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C16-S3 (Verse 3) the problem that they had.

Equivalent Section: What they said.

And they said among themselves,.

Equivalent Section: .What they asked.

Who shall roll us away the stone from the door of the sepulchre?.

Here we see these women discussing a problem that they foresee. As it turns out, they will not have this problem.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'burying place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Mr 15:46-47; Mt 27:60-66
General references. exp: Lu 24:2.'.

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C16-S4 (Verse 4) this sentence has equivalent sections.

Equivalent Section: their problem was already solved by God.

And when they looked,
they saw that the stone was rolled away:.

Equivalent Section: Why.

for it was very great..

Our sentence starts with the word And. which adds this sentence to the prior sentence. There we saw that they were worried about the stone blocking their access. Here we see that the problem which they imagined was already solved. When God does this in our life we need to be thankful and look for a greater spiritual reason for God doing what He did.

Matthew 28:2 tells us behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. Matthew continues with the account of how the angel frightened the guards and spoke to the women. But, for consideration of our current sentence, we see who shall roll us away the stone from the door of the sepulchre. Luke 24:2 tells us: And they found the stone rolled away from the sepulchre. Luke does not tell us about the angel sitting on the stone but Luke 24:4-5 tells us: two men stood by them in shining garments. Thus, they met two angels later than the guards met the one that rolled away the stone. John 20:1-2 concentrates on the reaction by Mary Magdalene. Thus we see different details in different Gospel accounts. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for the sequential order of these incidents and for links to the different Gospel accounts which tell us about them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they saw. Mt 28:2-4; Lu 24:2; Joh 20:1
General references. exp: Lu 24:2.'.

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C16-S5 (Verse 5) their action after seeing that the sepulchre was open.

First Step: What they did and saw.

And entering into the sepulchre,
they saw a young man sitting on the right side,
clothed in a long white garment;.

Second Step: How they reacted.

and they were affrighted..

The resurrection of Jesus is reported in Mark 16:1-8 and other Bible references. Mark's Gospel only tells us about the women visiting the sepulchre and even that report is not complete. Mark's Gospel only tells us about the women visiting the sepulchre and even that report is not complete. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

This sentence tells us that these women saw an angel inside of the sepulchre who told them what to do. Matthew tells us that for fear of him the keepers did shake, and became as dead men. Matthew continues by telling us that the angel spoke to the women and, while it is easy to assume that the angel did it outside of the sepulchre, the fact is that Matthew does not tell us where they were. Therefore, this could have been inside of the sepulchre like Mark tells us. However, Luke tells us about two men stood by them in shining garments who may have been in, or outside, of the sepulchre. While these accounts differ, they do not conflict. It is a simple matter of one author including details which other authors did not include. Therefore, God does not want us getting hung up on all of these minor differences but wants us to concentrate on the common message that God had angels tell these women: He is risen. Also, that they were to go and tell the other disciples.

Please see the note for John 10:1 about the word enter. The functional definition for this word is: 'the proper and legal way to go into a structure'.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'burying place'.

Please see the note for Luke 15:11-12 about the word young. The functional definition for this word is: 'Not having been long born; being in the first part of life; not old'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for Matthew 5:36 about the word white. The functional definition for this word is: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.).'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'. Please also see the Study called:.Fear the Lord.

We find forms of the word affright in: Deuteronomy 7:21; 2Chronicles 32:18; Job 18:20; Job 39:22; Isaiah 21:4; Jeremiah 51:32; Mark 16:5; Mark 16:6; Luke 24:37; Revelation 11:13. Webster's 1828 defines this word as: 'To impress with sudden fear; to frighten; to terrify or alarm. It expresses a stronger impression than fear or apprehend, and perhaps less than terror.
AFFRI'GHT, n. Sudden or great fear; terror; also, the cause of terror; a frightful object'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'entering. Lu 24:3; Joh 20:8
a young. this appears to have been a different angel from that mentioned by Matthew. the latter sat in the porch of the tomb, and had assumed a terrible appearance to overawe the guard. (Mt 28:1;) but this appeared as a young man, within the sepulchre, in the inner apartment. the two angels spoken of by John (Mr 20:11) appeared some time after these; but whether they were the same or different cannot be ascertained; nor whether the angels which manifested themselves to the second party of women, recorded by Luke, (Mr 24:4,) were the same or different. Da 10:5-6; Mt 28:3; Lu 24:4-5; Joh 20:11-12
and they. Mr 6:49-50; Da 8:17; 10:7-9,12; Lu 1:12,29-30
General references. exp: Mr 9:6.'.

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C16-S6 (Verse 6) the angel told them why their efforts were not needed.

Equivalent Section: What the angel said.

And he saith unto them,
Be not affrighted:.

Equivalent Section: the angel identified their purpose.

Ye seek Jesus of Nazareth,
which was crucified:.

Equivalent Section: He showed them the futility of their effort.

he is risen;
he is not here:.

Equivalent Section: He showed them the proof that verified his word.

behold the place where they laid him..

Please see the note for this sentence, in the Lord Jesus Christ Study, and the related one for Luke 24:3, for a detailed explanation and many links to related passages which tell us about the risen Lord.

This sentence and the next sentence tell us what the angel said to the women who went to the sepulchre early on Sunday mourning. The sentence after that tells us their reaction. In addition, Matthew 28:5-7 tells us the same message with slightly different words. Luke 24:3 tells us And they entered in, and found not the body of the Lord Jesus. Apparently, Mary Magdalene did not enter or did enter but ran to tell Peter and John that the body of Jesus was missing before the women saw the angels.

The next sentence in Luke 24:4-5 tells us And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments. The prior sentence in Mark's account said they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. This is not a conflict. They entered into the sepulchre, looked around and saw the two angels, were affrighted, one of the angels sat down to reduce their fear, and then he spoke to them. This scenario covers everything reported in the various Gospels without a conflict.

In John 20:11-12 we read that Mary Magdalene also saw the two angels, but apparently after the other women had left.

Before His conception in Mary, the Son of God set aside His power and authority as Creator and Lord. In the Gospels, we do not see Him exercising His power and authority as Lord until after the resurrection. In fact, the matching sentence in Luke 24:3 is the first time that the Bible calls Him Lord Jesus. Before the resurrection, He promised to forgive some people of their sins, when they came before Him in judgment after they died, but that is like someone meeting a judge in their office and negotiating an agreed punishment if they plead guilty. They may have an agreement, but it is not official until they meet in court where the judge is acting in his official role as judge. Likewise, even though Jesus agreed to certain judgments, he was not acting in His official role as Lord until after the resurrection. And, once He took back His power and authority as Lord, He is never giving it up again.

in this sentence we see angels acting as messengers and servants of the risen Lord Jesus. in this sentence, and matching sentences within the other Gospels, we have the official notice that he is risen. They were seeking the body of the physical man named Jesus of Nazareth and. instead, met the servant of the risen Lord Jesus.

Matthew 28:5-6 gives us the same message but includes the phrase as he said. Thus we see a fulfillment of prophecy and a minor rebuke of unbelief. In addition, Luke 24:4-7 also gives us the same message only provides more details. John's Gospel does not tell us about the messages from angels but tells us about the messages from the risen Lord Jesus Himself.

Please see the note above about the word affright. Webster's 1828 defines this word as: 'To impress with sudden fear; to frighten; to terrify or alarm. It expresses a stronger impression than fear or apprehend, and perhaps less than terror.
AFFRI'GHT, n. Sudden or great fear; terror; also, the cause of terror; a frightful object'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward. to go in search or quest of; to look for; to search for by going from place to place'.

Please see the note for Colossians C2-S7 about the word rise. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: 'To move to pass upward in any manner; to ascend'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be not. Mt 14:26-27; 28:4-5; Re 1:17-18
Ye seek. Ps 105:3-4; Pr 8:17
Jesus. Joh 19:19-20; Ac 2:22-23; 4:10; 10:38-40
he is risen. Mr 9:9-10; 10:34; Ps 71:20; Mt 12:40; 28:6-7; Lu 24:4-8,20-27,46; Joh 2:19-22; 1Co 15:3-7
General references. exp: Mr 9:6; Joh 11:34.'.

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C16-S7 (Verse 7) the angel instructed them what to do next.

Equivalent Section: the angel told them what to do.

But go your way,
tell his disciples and Peter that he goeth before you into Galilee:.

Equivalent Section: He told them where they would meet Jesus.

there shall ye see him,
as he said unto you..

In Matthew 26:31-32 and Mark 14:28 Jesus told His disciples that all of them would be offended by Him But after I am risen again, I will go before you into Galilee. Matthew 28:16 says: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. In addition, Galilee is probably where John 21 happened because that was where Peter had his fishing boat and equipment.

At the time that these women were receiving this message, I doubt that they were thinking about the content or about the fulfillment of prophecy. Two sentences earlier we read they saw a young man sitting on the right side. Therefore, they probably did not realize that he was an angel, at that time. Yet they had come with spices to anoint the dead body of Jesus, and were worried about ho would move the stone for them. Instead of anticipated problems, they found this young man, in an otherwise empty sepulchre, sitting there like it is no great accomplishment, and telling them that Jesus is risen from the dead and that it is as he said (Matthew 28:6). Thus, if people think about it and try to put themselves in the same situation, it should not be hard to understand that these women were in shock.

Please see the notes for John 14:6; 1Corinthians C4S17; Psalms 119 about the word way. The functional definition for this word is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for John 1:35-36 about the word disciple. The functional definition for this word is: 'a learner or pupil'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for Galatians C2-S6 about the name of Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

Please see the note for Luke 1:76 about the phrase gp before. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'tell. Mr 14:50,66-72; Mt 28:7; 2Co 2:7
there. Mr 14:28; Mt 26:32; 28:10,16-17; Joh 21:1; Ac 13:31; 1Co 15:5
General references. exp: Mr 9:6; 14:28; Lu 24:9.'.

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C16-S8 (Verse 8) the women obeyed the angel.

Equivalent Section: How the women reacted.

First Step: the women obeyed.

And they went out quickly,
and fled from the sepulchre;.

Second Step: their emotional state.

for they trembled and were amazed:.

Equivalent Section: What they did on the way.

neither said they anything to any man;
for they were afraid..

Matthew 28:8 says, the same basic message but includes more when it says And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. Luke 24:8-9 tells us And they remembered his words, And returned from the sepulchre, and old all these things unto the eleven, and to all the rest. There we see that there were more than the eleven in the upper room. Thus, we see that different authors provide different details and that we need to study and compare the accounts if we wish to see how all of these details fit together without any conflict. For example, Luke 24:10 tells us It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. that sentence names the women and seems to imply that they all made the report together as one group. However, it does not say that and other Gospel accounts tell us the Mary Magdalene did some separate reporting. Therefore, what we see here is God separating those who study His word from those who just do a casual reading and depend upon other men to explain God's word to them. Those people who truly study, and meditate, on God's word understand that there really is no conflict between the various accounts. There is only a requirement to truly study and think about what is reported. However, people who just do a casual reading and depend upon other men tend to believe the lies that there are conflicts.

Our sentence tells us that these women fled from the sepulchre...neither said they anything to any man; for they were afraid. What Mark does not tell us, but Mathew does is that Jesus also appeared and spoke to them (Matthew 28:9-10). One lesson which we can learn from this is that people who are busy working for God get blessings which are missed by people who sit around feeling sorry for themselves.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay.'.

Please see the note for John 19:41 about the word sepulchre. The functional definition for this word is: 'burying place'.

Please see the note for Mark 5:33 about the word tremble. Webster's 1828 defines this word as: 'to shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder. Frighted Turnus trembled as he spoke. 2. to shake; to quiver; to totter. Sinai's gray top shall tremble. 3. to quaver; to shake, as sound; as when we say, the voice trembles'.

Please see the note for Mark 1:27 about the word amaze. The functional definition for this word is: 'Astonished; confounded with fear, surprise or wonder'.

Please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they went. Mt 28:8; Lu 24:9-11,22-24
for they trembled. Mr 16:5-6; Lu 24:37
neither. 2Ki 4:29; Lu 10:4
General references. exp: Mr 9:6; Lu 24:9; Joh 4:28.'.

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C16-S9 (Verse 9) the first appearance of Jesus.

Now when Jesus was risen early the first day of the week,
he appeared first to Mary Magdalene,
out of whom he had cast seven devils..

Mark 16:9; Matthew 28:1-10 and John 20:11-17 report Jesus appeared after His resurrection to Mary Magdalene and other women.

Mark 16:9-11; Luke 24:10-11 and John 20:20 tell us that Mary Magdalene reported to the disciples that she had seen the resurrected Lord Jesus, but they refused to believe.

We are told about Jesus casting the devils out of Mary Magdalene in Luke 8:2-3.

In John 20:11-12 we read that Mary Magdalene also saw the two angels, but apparently after the other women had left. The two angels, were mentioned other Gospels and the note for Mark 16:6 has links to other Gospel notes and an explanation of the reported sightings of the angels and of their messages to the other women. Now, our current sentence tells us when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene. This matches what is reported in John 20:12-17, which also tells us that she saw the two angels, in the sepulchre, but apparently did not speak to them. Instead, John reports her talking to Jesus. At first she thought he was a gardener and then realized Who he actually was.

With a lot more sentences in the account from John, it should be obvious that there is a lot more detail in that Gospel account and in the associated notes of the Book Study.

Here we see Jesus make a special appearance to Mary Magdalene. These appearances and the sequence of them can be confusing if not carefully studied. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for the sequences.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'.

We see Mary Magdalene named in Matthew 27:56; Matthew 27:61; Matthew 28:1; Mark 15:40; Mark 15:47; Mark 16:1; Mark 16:9; Luke 8:2; Luke 24:10; John 19:25; John 20:1; John 20:18. In addition, we see her named only by her first name (Mary) in places like John 11 and we see her identified by context and cross referencing Gospel accounts where her name is not provided. Therefore, this list in not all of the Bible references to Mary Magdalene.

Please see the note for Matthew 15:34 about the word seven. The functional definition for this word is: 'Besides the use as an actual number, this number is often used symbolically. Please see the specified note for extensive forther notes and references for both usages.'. Please also see the note for Luke 10:1 about the word seventy.

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the note for 12:9 about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the first. Joh 20:19; Ac 20:7; 1Co 16:2; Re 1:10
he appeared. Mr 15:40,47; Lu 24:10; Joh 20:14-18
out. Lu 8:2
General references. exp: Lu 24:10,22; Joh 4:28.'.

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C16-S10 (Verse 10) Mary reported to the others in the upper room.

And she went and old them that had been with him,
as they mourned and wept..

Mark 16:9-11; Luke 24:10-11 and John 20:20 tell us that Mary Magdalene reported to the disciples that she had seen the resurrected Lord Jesus, but they refused to believe.

Our next sentence starts with the word And, which adds it to this sentence and tells us that they believed not. This is because they believed not the many times that Jesus prophesized His resurrection. People need to consider how often they suffer, just like these disciples were doing at the time, simply because we refuse to believe the report of a miracle even while we claim to believe in a miracle working God.

We also need to be understanding when we report a miracle in our own life and people have a hard time believing it. This also applies to things which God shows us in the Bible which go against what others have been taught. It can be very hard for anyone to accept that they and been taught error and that they firmly believed it without first verifying what they believed. This hurts our pride and makes us feel like fools. Therefore, most people have trouble accepting this type of correction.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. The functional definition for this word is: 'To express grief or sorrow; to grieve; to be sorrowful. Mourning may be expressed by weeping or audible sounds, or by sobs, sighs or inward silent grief'.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mr 14:72; Mt 9:15; 24:30; Lu 24:17; Joh 16:6,20-22 exp: Mt 28:9.
General references. exp: Lu 24:9-10,22; Joh 4:28.'.

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C16-S11 (Verse 11) they refused to believe her report.

And they,
when they had heard that he was alive,
and had been seen of her,
believed not..

Mark 16:9-11; Luke 24:10-11 and John 20:20 tell us that Mary Magdalene reported to the disciples that she had seen the resurrected Lord Jesus, but they refused to believe.

Here we see a simple statement of people refusing to believe what they are told. The note for the prior sentence explains why people act this way. Matthew 24:11 tells us the same thing but then continues with the report of Peter going to the sepulchre to verify the report.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believed. Mr 16:13-14; 9:19; Ex 6:9; Job 9:16; Lu 24:11,23-35
General references. exp: Lu 24:10.'.

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C16-S12 (Verse 12) Jesus appeared to two others.

After that he appeared in another form unto two of them,
as they walked,
and went into the country..

Jesus appeared after His resurrection to the two disciples on the road to Emmaus as reported in Mark 16:12-13 and Luke 24:13-31.

Luke 24:13-35 tells us the same account only with much more detail.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'take small repeated steps. this word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'.

Please see the note for Galatians C4-S17 about the word form. The functional definition for this word is: 'Made; shaped; molded; planned; arranged; combined; enacted; constituted'.

Please see the note for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'take small repeated steps. this word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 24:13-32 exp: Lu 24:35.'.

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C16-S13 (Verse 13) the disciples in the upper refused to believe the report also.

And they went and old it unto the residue:
neither believed they them..

Jesus appeared after His resurrection to the two disciples on the road to Emmaus as reported in Mark 16:12-13 and Luke 24:13-31.

Luke 24:33-35 tells us the same account only with much more detail.

Here we see several reports and all of them are rejected. This happens when we focus on the physical and refuse to consider the spiritual and all that God has and can do. They were in such pain that they refused to look beyond the physical. However, that is when we can see miracles from God if we will look at the spiritual with true Biblical faith. God rarely work when people can claim that we did whatever is done. However, when it is impossible to claim that man produced the result, that is what we can expect God to work for His glory and our good.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they went. Lu 24:33-35
neither. Lu 16:31; Joh 20:8,25
General references. exp: Lu 24:35.'.

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C16-S14 (Verse 14) Jesus appeared to the eleven.

Afterward he appeared unto the eleven as they sat at meat,
and upbraided them with their unbelief and hardness of heart,
because they believed not them which had seen him after he was risen..

Mark 16:14-18 and John 20:19 report Jesus appeared after His resurrection to the eleven apostles.

Jesus commissioned them, and us, to do the 'Great Commission', as reported in Mark 16:15-20; Matthew 28:18-20; Luke 24:45-49 and Acts 1:8. Please see the message called The Great Commission for more details.

Our sentence starts with the word Afterward. In the time before this sentence, Jesus had appeared to several disciples. Both He, and angels, sent messages to the people in the upper room, which they refused to believe. That is why our sentence says that He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. It is one thing for someone to not believe the Gospel the first time that they hear it. It is a different matter when we refuse to believe after receiving as much as the disciples had received. However, before people start judging them, think of how many people today refuse to believe Bible truths which go against their religious training.

In addition to that application of the word Afterward, this sentence is more detailed in the sense of time because it follows the report of the two disciples who were met by Jesus while they were on the road to Emmaus. This allows us to synchronize this event with the other Gospel accounts.

Matthew 28:16-20 starts with Then the eleven disciples went away into Galilee. Before that sentence, in Matthew's account, we have the report of the women telling the eleven about meeting the resurrected Jesus and the report of the religious leaders paying the watch to lie about what happened at the sepulchre. Nothing else is reported by Matthew. Therefore, the account in Matthew occurs after this appearance of Jesus in the upper room and Matthew doesn't report anything about Jesus appearing in the upper room before the disciples took the trip that Matthew does report.

In Luke 24:36-49, we have several sentences which are presented as the first time that Jesus appeared in the upper room. Then Luke 24:50-53 appear to be a continuation of that time, but tell us about Jesus going out and returning to heaven. However, with what we read elsewhere in the Bible, there must be a time gap of several days between these two sections of the Gospel of Luke. Therefore, our current sentence, in Mark's Gospel, occurs between these two references in Luke's Gospel account.

In John 20:19 we read: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. the remainder of that chapter in John's Gospel speak about events in the upper room. Then in John 21:1 we read: After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. therefore, our current sentence, in Mark's Gospel, occurs between the end of Chapter 20 and the start of Chapter 21 in John's Gospel account.

Our account here in Mark only tells us about this one appearance in the upper room. However, John's Gospel account tells us about several visits by Jesus. Therefore, there were visits which Mark does not include in his account.

If we just read Mark's Gospel sequentially, without considering reports in other Gospel accounts, then the 'Great Commission' command appears to be given at this time in the upper room. However, it could have been given any time and any place before Jesus returned to heaven and not cause a conflict with Mark's Gospel. In addition, we have already seen that there are incidents not reported by Mark and time gaps in Mark's account which he does not indicate. That is, this Gospel account is not a straight sequential account but is an account which presents events in order to convey the main message which Mark is presenting.

As we've seen all throughout this Study, all of the Gospel writers skip certain incidents while giving their account. Our next sentence starts with the word And, which means that the command to go believing is added to this sentence where He upbraided them for their unbelief.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'.

Please see the note for Luke 24:8-9 about the word eleven. The functional definition for this word is: 'The twelve disciples / apostles minus Judas Iscariot'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. The International Standard Bible Encyclopedia defines this word as: 'e-lev'-'-n, (hoi hendeka): the eleven apostles remaining after the death of Judas. the definite article used serves to designate them as a distinct and definite group whose integrity was not destroyed by the loss of one of the twelve. the college of "the Twelve" had come to be so well recognized that the gospel writers all used on occasions the word with the definite article to represent the Twelve Apostles chosen by Jesus. this custom still remained and the numeral merely changed, as, "Afterward he was manifested unto the eleven" (Mr 16:14; compare Lu 24:9,33; Ac 2:14). On the other hand, however, the substantive is also sometimes used, as "The eleven disciples went into Galilee" (Mt 28:16; compare also Ac 1:26). As an illustration of the fixedness of usage, Paul refers to the eleven as "the twelve" when he recounts the appearances of Jesus after His resurrection: "And that he appeared to Cephas; then to the twelve" (1Co 15:5). Walter G. Clippinger'. The symbolic meaning of this word is: 'Eleven was considered a symbol of internal conflict and rebellion. It was compared to the unbalancing of the number ten, a pillar in the universe, number eleven represented disorder. Ten symbolized a complete cycle, by adding one; eleven was a symbol of exaggeration, extravagance and human sin. 'The eleventh hour' suggests urgency. disorder, disorganization, imperfection, and disintegration'.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meats. The functional definition for this word is: 'Food in general; anything eaten for nourishment, either by man or beast'.

We find forms of the word upbraid in: Judges 8:15; Matthew 11:20; Mark 16:14; James 1:5. Webster's 1828 defines this word as: 'to charge with something wrong or disgraceful; to reproach; to cast in the teeth; followed by with or for, before the thing imputed; as, to upbraid a man for his folly or his intemperance. Yet do not upbraid us with our distress. He upbraided them with their unbelief. Matt. 16. The use of to and of, after upbraid, as to upbraid a man of his gain by iniquity, to upbraid to a man his evil practices, has been long discontinued. 2. to reproach; to chide. God who giveth to all men liberally, and upbraideth not. James 1. 3. to reprove with severity. Then he began to upbraid the cities wherein most of his mighty works were done - Matt. 11. 4. to bring reproach on. How much doth thy kindness upbraid my wickedness! 5. to treat with contempt'.

Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. The definition from Webster's 1828 is: 'Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'. Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the notes for Romans 3:26-LJC; John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage.

Please see the note for John 6:60 about the word hard. The functional definition for this word is: 'Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure'. Please also see the note for Hebrews 3:13 about the word harden.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he appeared. Lu 24:36-43; Joh 20:19-20; 1Co 15:5
at meat. or, together.
and upbraided. Mr 7:18; 8:17-18; Mt 11:20; 15:16-17; 16:8-11; 17:20; Lu 24:25,38-39; Joh 20:27; Re 3:19
unbelief. Nu 14:11; Ps 95:8-11; Heb 3:7-8,15-19'.

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C16-S15 (Verse 15) the start of the 'Great Commission' as reported by Mark.

And he said unto them,
Go ye into all the world,
and preach the gospel to every creature..

Please also see the Messages called Go Ye and Great Commission about doing the 'Great Commission'.

Mark 16:14-18 and John 20:19 report Jesus appeared after His resurrection to the eleven apostles.

Jesus commissioned them, and us, to do the 'Great Commission'. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information. Please also see the Message called The Great Commission for the details on it. 'The Great Commission' includes more than what Mark reports and we need to consider all Bible references to it in order to maintain correct doctrine. Please also see the Study called Non-Preacher Missionaries which explains that the 'Great Commission' is given to all saved people. Please also see the Study called Go Ye which deals with this command. Please also see the Study called He must needs go which deals with the attitude of Jesus when dealing with this command.

The word ye means: 'each and every one of you personally'. When saved people face the Lord Jesus Christ they will have to personally answer for how well they did, or did not, obey this personal command from their personal Lord and Saviour. 2Corinthians 5:10-11 makes it very clear that saved people will receive bad and the terror of the Lord at judgment Seat of Christ if they do not persuade men by doing this command. Further, the doctrine which claims that judgment Seat of Christ is actually 'a bema seat with loss of rewards but no punishment' is a lie and a doctrine of devils which says that 2Corinthians 5:10-11 is a lie. God does not wipe away all tears from their eyes until after the great white throne judgment (more than 1,000-years later) when there are only saved i heaven left and when there must be tears for God to wipe away.

The word Go is such a simple command that even animals and oddlers understand it. Unless someone's brain is so crippled that they only have the understanding of a two-year-old, they will not be able to claim that they did not understand this word. Anyone who is truly saved but never personally does 'The Great Commission' will hear their Lord Jesus Christ say: Thou wicked and slothful servant while all of the beings in heaven attend the judgment Seat of Christ and know for eternity what type of servant each saved person proved, by their own life, what type of servant they truly were.

Many preachers tie this sentence to the questions found in Romans 10:14.

The word and means: 'A mathematical function which adds what follows the and to what precedes it. If what is on either side of the and is left out then the result is a lie'. This means that the second phrase, of our sentence, and the third phrase must both be done or the saved person is disobeying this personal command and will receive bad at the judgment Seat of Christ.

The first And, within or sentence, means that this sentence, and the next two sentences, are added to the prior sentence where we read that Jesus upbraided them with their unbelief and hardness of heart, because they believed not the true report that God sent them through other believers. Those saved people who fail to obey the command of 'The Great Commission' should expect to be upbraided before all of heaven at the judgment Seat of Christ.

The word world means: 'all of the people in the earth', as explained in the word definitions below. Matthew 28:19 uses the phrase all nations to convey the same concept. There are many false doctrines which say that we have an excuse for not going to certain countries / peoples because of circumstances in this world such as a government or religious group which threatens death to anyone who preaches the gospel. However, our command does not allow for that lie and all who support this type of doctrine from devils will be judged by Lord Jesus Christ for their support of devils and their disobedience to His command which is given to each of us personally.

Romans 3:29 says: is he not also of the Gentiles? and the note for that sentence gives us links to many places where Paul answers that question with a yes. The problem of today is that many churches of Gentile people are making excuses to not go to other Gentile people.

The word preacher means: 'One who discourses publicly on religious subjects. One that inculcates anything with earnestness'. The word preach means: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture'. There is nothing in those definitions to support the doctrine of devils that claims: 'only God called men can preach'. This command is given to every saved person personally. Obeying it does not require someone to hold some man-given position which formally acknowledges the person to hold the position of 'preacher'. The purpose of preaching is: 'to encourage the listener to obey the command given'. In our sentence, the command given is the gospel. All saved people are commanded to encourage all people that they meet to obey the true gospel. Any religious doctrine which restricts who obeys this command is a doctrine from a devil.

Please be sure the use the link in the sentence outline, above, to get the full meaning of the word gospel. Please be sure that you understand the single interpretation and the application in this sentence, both of which are explained in detail in that Word Study.

The word all means: 'don't miss any part'. It should be obvious that no one can personally Go ye into all the world. Yes, we can go to the parts we can reach but we can not personally go to all. This is where the part of 'The Great Commission', which is found in Acts 1:8, comes into play. There we read the word both, which means: 'two at the same time'. We can only obey this command by doing 'The Great Commission' where we are sent and, at the same time, partnering with missionaries who go into other parts of the world.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition for this word is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'This is often used in the N.T. for 'announcing, or making known,' without the idea of preaching in a formal way, as the word is now understood. When there was persecution in the church at Jerusalem, they were all scattered, except the apostles, and they went everywhere 'preaching the word.' Ac 8:1-4'. Please also see the note for Romans C10S17 about the word preacher.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Romans 1:20-21 about the word creation. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Mt 10:5-6; 28:19; Lu 14:21-23; 24:47-48; Joh 15:16; 20:21; 1Jo 4:14
into. Mr 13:10; Ps 22:27; 67:1-2; 96:3; 98:3; Isa 42:10-12; 45:22; 49:6; 52:10; 60:1-3; Lu 2:10-11,31-32; Ac 1:8; Ro 10:18; 16:26; Eph 2:17; Col 1:6,23; Re 14:6
General references. exp: 1Ki 7:25; Pr 8:1; Mt 22:9; Mr 13:10; Lu 3:6; 9:2; Ro 3:29.'.

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C16-S16 (Verse 16) Basic requirement for true salvation.

First Step: Believe and obey to be saved.

He that believeth and is baptized shall be saved;.

Second Step: Refusal to believe causes people to be damned..

but he that believeth not shall be damned..

Please also see the Messages called Go Ye, Great Commission, Teaching the Great Commission, Labourers for the Harvest and Pray for Missionaries and Supporting Missionaries about doing the 'Great Commission'.

Mark 16:14-18 and John 20:19 report Jesus appeared after His resurrection to the eleven apostles.

This particular sentence is taken out of context, twisted, perverted and mutilated many ways to claim that it says manythings which it does not say. I have already explained it several times and several ways such as the Messages titled: Baptism and The Great Commission. This sentence does not say that the people who believeth, but is not baptized shall be damned. Below is the explanation of the true meaning of this sentence. However, in order to accept the truth we must be willing to let the Bible to correct our personal beliefs, including those we have held all of our life.

The religious leaders of the Jews, who led the people to demand that Jesus be crucified are currently burning in hell because they refused to let the Bible to correct their personal beliefs. I have seen God literally physically kill four (4) people who also refused to let the Bible to correct their personal beliefs. In addition, I have seen God literally spiritually kill the ministry of four (4) pastors, by permanently removing them from the pastorate, who also refused to let the Bible to correct their personal beliefs. Please consider these consequences as you read the rest of this note.

The first thing that needs to be considered is the true Biblical meaning of words used within this sentence. Much doctrinal error is due to people using men's definitions for Bible words and, in order to get the truth, we need to use God's definitions for God's words. With that in mind we can see the definition of the word believe below in the word definitions. However, our sentence uses the word believeth, not believe. This means that it is talking about a 'lifestyle belief that keeps on keeping on believing'. Someone who believes only for a short time does not have the true heart belief that the Bible talks about. What they truly have is an 'intellectual agreement' to the things which they claim to believe. That 'intellectual agreement' does not save because it does not last for a life-time.

Next, we need to look at the true meaning of the word baptized, which is 'identified with'. The Word Study, which is accessed with the link in the sentence outline above, deals with every place in the Bible where this word is used. That includes an extensive note on 1Peter 3:21-22 which explains that the most important thing about baptism is not about the physical act, although that is symbolically important, but is the answer of a good conscience toward God. We can only have that when our lifestyle identifies us with our Lord Jesus Christ.

With these true Biblical word definitions we can look at what our sentence truly says. However, we first must realize what it does not say. It does not tell us what happens to people who claim to believe but are not scripturally baptized. Nor does it tell us about people who claim to believe but do not have the answer of a good conscience toward God. That is: people who claim to believe and who may or may not have been physically baptized, but who live for the lusts of the flesh and the demands of this world and follow the doctrines of devils.

One of the main sources of doctrinal error is the insistence that people in this world are either saved or lost. However, our Bible divides people in this world into the saved, the lost and a group of people who claim to be saved but live like they are lost. when this third group die, they are separated into the saved in heaven or the lost in Hell, but the Bible makes it clear that we can not determine if they are truly saved or not while they are alive in this world and remain in the third group. All of the doctrine and Bible references to back up this paragraph is provided elsewhere on this site. However, what is important for the analysis of this sentence is that this third group exists, according to the Bible, and our current sentence does not deal with them. In addition, there is doctrinal error, some of it based upon this sentence, which comes from people trying to prove that the people in this third group are saved or are lost while the Bible teaches that God reserved that judgment for Himself and we cannot make that judgment. Therefore, we are wrong to try and do so.

Hopefully, I've covered the doctrinal errors associated with this sentence and we can now look at what it truly says. Our sentence has two steps and we need to understand the First Step before we can truly understand the Second Step.

In our First Step we read: He that believeth and is baptized shall be saved. When we plug in the true definitions of the words involved we have an interpretation of: 'The who has an ongoing lifestyle of belief in God and the Bible, and has a lifestyle which identifies him with the Lord Jesus Christ, absolutely, positively and with no doubt is going to heaven when they die'. With the true meaning of believeth, and of baptized, there is no doubt about these people living a life of obedience to the Bible and to our Lord Jesus Christ. Such people have the assurance of everlasting life. However, the people of the third group do not have that assurance. When dealing with that third group, people need to tell them that true Biblical assurance comes from our Lord Jesus Christ and not from beating a pulpit and screamaining 'I know that I know' multiple times. The only solution to someone's lack of assurance is living a life of obedience to our Lord Jesus Christ and not from obedience to the dictates of religion.

Our Second Step starts with the word but, which means that it is continuing the subject of salvation while going in a different direction. The fact that our Second Step says shall be damned means that this change in direction is 180 degrees to the opposite direction. As already mentioned, our sentence does not deal with people who are between these two extremes.

With consideration of the word definitions, which were already provided, we can see that the true interpretation of the phrase he that believeth not is: 'the person who does not have a lifestyle of belief, and obedience, in the Bible and our Lord Jesus Christ'. This true Biblical meaning is different from what a lot of people believe because religion uses the wrong definitions for Bible words when teaching doctrine. Now, before someone goes off on a wild rabbit trail, realize that our Second Step does not deal with people who claim to be saved but live like they are lost. Therefore, this Second Step can not be used to condemn such people to Hell.

Having written the prior paragraph, it need to be recognized that the group of people who claim to be saved but live like they are lost is dealt with in other places of this web site. In general, while I believe most of that group will end up in Hell, there definitely will be some of them in heaven. (Only God can say what percentage ends up in heaven or Hell.) those are the people that the Bible says end up in outer darkness. with weeping and gnashing of teeth. God does not wipe away all tears from their eyes until after more than 1,000-years and after the great white throne judgment. (This truth is also dealt with elsewhere on this site.)

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. The definition from Webster's 1828 is: 'Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy.

Please see the note for Romans C13S3 about the word damn / damnation. The functional definition for this word is: 'Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that believeth and. Mr 1:15; Lu 8:12; Joh 1:12-13; 3:15-16,18,36; 5:24; 6:29,35,40; 7:37-38; 11:25-26; 12:46; 20:31; Ac 10:43; 13:39; 16:30-32; Ro 3:6; 4:24; 10:9; Heb 10:38-39; 1Pe 1:21; 3:21; 1Jo 5:10-13
is. Mt 28:19; Ac 2:38,41; 8:36-39; 22:16; Ro 10:9-14; 1Pe 3:21
but. Joh 3:18-19,36; 8:24; 12:47-48; Ac 13:46; 2Th 1:8; 2:12; Re 20:15; 21:8 exp: Heb 10:39.
General references. exp: De 18:19; 30:15; 1Ki 7:25; Pr 8:1; Eze 44:9; Mt 22:9; Joh 16:9; Ro 3:29; Heb 3:19.'.

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C16-S17 (Verse 17-18) Types of signs to look for as evidence that someone truly represents God.

First Step: the evidence to look for is identified

And these signs shall follow them that believe;.

Second Step: Power over devils.

In my name shall they cast out devils;.

Third Step: Gift of tongues.

they shall speak with new tongues;.

Fourth Step: Not harmed by dangerous animals.

They shall take up serpents;.

Fifth Step: Not harmed by poison.

and if they drink any deadly thing,
it shall not hurt them;.

Sixth Step: the gift of healing.

they shall lay hands on the sick,
and they shall recover..

Mark 16:14-18 and John 20:19 report Jesus appeared after His resurrection to the eleven apostles.

Mark 16:19 tells us the reason why God gave signs, and especially why God gave signs within this chapter and this sentence. There we read: confirming the word with signs following. The details of that phrase are in the note for that sentence. However, in reference to our current sentence, we see that God does not give signs to stroke someone's ego and allow them religious bragging rights. God also does not give signs to support a false doctrine but only gave them to confirming (God's ) word.

This is another sentence which people who teach doctrinal error like to take out of context and pervert. There are groups of people who believe that you have to have one of these signs in order to be saved or in order to be spiritual. One example is the 'Snake Handling Religions'. They believe that handling poisonous snakes proves their salvation and / or their sanctification. Tobe Biblically doctrinally correct, they need to include they shall lay hands on the sick, and they shall recover in their doctrine of 'Snake Handling'. Otherwise, they are using the way of the devil and taking scripture out of context. However, when they are bit by the snakes, they run to the hospital instead of having someone lay hands on the bitten person with the belief that they shall recover.

In addition we have the whole 'Tongues Movement' that ignores the restrictions of 1Corinthians 14. Those religious practices also take scripture out of the context of the Bible and use the way of Satan to follow doctrines of devils.

Next, we have the so-called 'Healing Ministries'. Our sentence says hey shall recover. That means 'they absolutely positively without a doubt will recover'. Yet, people who claim to have a 'Healing Ministry' meet people who do not recover and they make excuses for ongoing sin in the life of the so-called minister. I was in the hospital where multiple non-believing doctors testified that 'I had undeniable multiple miracles'. The man in the next bed said that I needed to have some 'faith healer' lay hands on me. I thought: 'Why are you in the hospital if he does such great work?' But I didn't say that but I did say: 'You've heard these doctors say that I had undeniable multiple miracles. Lets you and I pray that God puts your children through just a little of what I went through and after you prove the power of your faith healer with your own children, then I will try him.' He refused the challenge and everyone that I've ever met, who believes in 'faith healers', have refused my challenge. The fact is that they are willing to risk your life, and the lives of your family, on a so-called belief that they will not risk their own life, nor the life of their family, on.

Now, putting aside the perversions of this sentence, we can see what it truly says. First, our sentence starts with the word And, which adds it to the prior sentence. Then it goes on to say: these signs shall follow them that believe. Thus, the rest of this sentence is restricted to those people who believe as specified in the prior sentence. (Please see the note above for that truth.)

Next, our sentence says: these signs shall follow them that believe. It does not say: these signs shall follow (each and every one of) them that believe. The fact is that the promise of this sentence was fulfilled during the time of the Book of Acts, before the New Testament was completed, and while signs were still used to verify that someone spoke for God. There is truth in the claim that 'The Age of Signs is Over'.

Having said that, I must recognize that God still gives signs, but for a different purpose than He had before the New Testament was complete, and God does not give signs all of the time. For example, when I moved to the mission field in the Philippines, God gave me the sign of: if they drink any deadly thing, it shall not hurt them. I was drinking the tap water for a month before I was told they the Filipino water makes all Americ and sick and puts some of them into the hospital. I have drunk some water that made even some Filipinos sick. Now, God gave me this sign as an assurance that I was where God wanted me to be and, as long as I served Him, God would protect me. However, I do not know of anyone else who has received this sign. I have heard of other missionaries who have received other signs which God gave to assure them personally. However, these signs were not given to assure people that their doctrine always came from God.

Further, based on scripture and testimonies of people who truly serve God, I can say that God sometimes gives signs, but not always. In addition, any time that God does give a sign, it is part of the personal relationship between God and that person. It is not something given to all saved.

As far as our phrase In my name shall they cast out devils goes, I've known people who have dealt with true devils in people. Their experience was nothing like what the devil-loving Hollywood portrays in movies. One of the most important requirements was that the person who had the devil cast out needed to be saved and stay close the Jesus by doing what is required to mature spiritually. Otherwise, the devil could return and bring with them more devils who were worse than the original devil. Very few people, and no Hollywood movie, presents this requirement.

Now, I realize that I have not presented this note in the order of the Steps of our sentence, but I have dealt with the doctrine of each Step and with contextual requirements where the subject of each Step is dealt with. Please prayerfully consider the doctrine presented and use the links provided to find further support for the doctrine provided. This note does not deal with all of the doctrine of this sentence to fully prove the truth in complete detail, but enough doctrine has been presented, along with links to deeper Study, in order to help people find the truth.

Please see the note for Matthew 12:39-40 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'a human language'. Also see language in Acts 2:6.

Please see the note for 2Corinthians 11:3 about the word serpent. Easton's Bible Dictionary defines serpent as: 'frequently noticed in Scripture. More than forty species are found in Syria and Arabia. the poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Ge 49:17). (See Adder.)
This word is used symbolically of a deadly, subtle, malicious enemy (Lu 10:19).
The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Ge 3). It has been well remarked regarding this temptation: "A real serpent was the agent of the temptation, as is plain from what is said of the natural characteristic of the serpent in the first verse of the chapter (Ge 3:1), and from the curse pronounced upon the animal itself. But that Satan was the actual tempter, and that he used the serpent merely as his instrument, is evident (1) from the nature of the transaction; for although the serpent may be the most subtle of all the beasts of the field, yet he has not the high intellectual faculties which the tempter here displayed. (2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (Joh 8:44; Ro 16:20; 2Co 11:3,14; Re 12:9; 20:2)." Hodge's System. theol., ii. 127'.

We find forms of the word hurt occurring 67 times in 64 verses of the Bible and, in the New Testament, in: Mark 16:18; Luke 4:35; Luke 10:19; Acts 18:10; Acts 27:10; 1Timothy 6:9; Revelation 2:11; Revelation 6:6; Revelation 7:2-3; Revelation 9:4; Revelation 9:10; Revelation 9:19; Revelation 11:5. Webster's 1828 defines this word as: 'to bruise; to give pain by a contusion, pressure, or any violence to the body. We hurt the body by a severe blow, or by tight clothes, and the feet by fetters. Ps.105. 2. to wound; to injure or impair the sound state of the body, as by incision or fracture. 3. to harm; to damage; to injure by occasioning loss. We hurt a man by destroying his property. 4. to injure by diminution; to impair. A man hurts his estate by extravagance. 5. to injure by reducing in quality; to impair the strength, purity or beauty of. Hurt not the wine and the oil--Rev.6. 6. to harm; to injure; to damage, in general. 7. to wound; to injure; to give pain to; as, to hurt the feelings.
HURT, n. A wound; a bruise; anything that gives pain to the body. The pains of sickness and hurts. 1. Harm; mischief; injury. I have slain a man to my wounding, and a young man to my hurt. Gen.4. 2. Injury; loss. Why should damage grow to the hurt of the kings? Ezra.4'.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

Please see the note for 2Timothy 2:26 about the word recover. The functional definition for this word is: 'To regain; to get or obtain that which was lost'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Joh 14:12
In. Lu 10:17; Ac 5:16; 8:7; 16:18; 19:12-16 exp: Ac 3:6.
they. Ac 2:4-11,33; 10:46; 19:6; 1Co 12:10,28,30; 14:5-26
General references. exp: Ac 19:11; 2Co 13:8.shall take. Ge 3:15; Ps 91:13; Lu 10:19; Ac 28:3-6; Ro 16:20
if. It is fully asserted here, that the apostles of our Lord should not lose their life by poison, and there is neither record nor tradition to disprove it. But it is worthy of remark, that Mohammed, who styled himself the apostle of God, lost his life by poison; and, had he been a true prophet, or a true apostle of God, he would not have fallen into the snare. 2Ki 4:39-41
they shall lay. Ac 3:6-8,12,16; 4:10,22,30; 5:15-16; 9:17-18,34,40-42; 19:12; 28:8-9; 1Co 12:9; Jas 5:14-15
General references. exp: Ac 19:11; 2Co 13:8.'.

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C16-S18 (Verse 19) the Ascension.

So then after the Lord had spoken unto them,
he was received up into heaven,
and sat on the right hand of God..

Jesus appeared after His resurrection to the eleven apostles as reported in Mark 16:14-18. Jesus commissioned them, and us, to do the 'Great Commission', which was covered in the prior three sentences. This sentence, and the next sentence, tells us what the disciples did as a result of receiving the 'Great Commission'. These two sentences also tell us what is the correct response that should be seen in our personal lives. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

Luke 24:51-53 and Acts 1:1-12 deliver the same message as this sentence. In addition, please see the note for this sentence in the Lord Jesus Christ Study. (Use the link in the sentence outline above.) It provides several links to notes which identify the risen Jesus as Lord and God. Further, it explains the doctrine about the Son of God is acting in His personal role of Lord and giving instructions before He goes to heaven to claim His throne and represent us to the Father.

The phrase he was received up into heaven lets us know that the 'Great Commission', which the prior three sentences are part of, is His last message before the Lord Jesus Christ was received up into heaven. (The first phrase of So then after the Lord had spoken unto them lets us know that what He said in the prior three sentences was just before he was received up into heaven.) that makes it the most important command that He gave to us and is the heart of what God wants the saved to concentrate on doing after we get saved. We find more of this final message also in Matthew 28:18-20 and Acts 1:5-12.

The phrase and sat on the right hand of God is added (by the word and) to His return. It lets us know what He is doing until God the Father has Him return to rule and reign on this Earth. Other places in the Bible, such as 1John 2:1 (And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:) tell us what He currently is doing on the right hand of God.

We find the exact phrase of the right hand of God in: Mark 16:19; Acts 2:33; Acts 7:55-56; Romans 8:34; Colossians 3:1; Hebrews 10:12; 1Peter 3:22. In these references we see that it is only Jesus Christ who has this position; that He is exalted; that He has power (angels and authorities and powers being made subject unto him); and that He maketh intercession for us. The phrase the right hand occurs 170 times in 164 verses of the Bible and in 45 verses of the New Testament. It is used symbolically for: 'The hand of authority and power'.

Our next sentence starts with the word And. It tells us what is our responsibility as a result of having the Lord Jesus Christ sitting on the right hand of God.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition for this word is: 'According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2).'. Please also see the note for note for Matthew 3:2 about the phrase the kingdom of heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. Mt 28:18-20; Lu 24:44-50; Joh 21:15,22; Ac 1:2-3
he was. Lu 9:51; 24:50-51; Joh 13:1; 16:28; 17:4-5,13; Ac 1:10-11; 2:33; 3:21; Eph 1:20-22; 4:8-11; Heb 1:3; 4:14; 6:20; 7:26; 8:1; 9:24; 10:12-13,19-22; 12:2; 1Pe 3:22; Re 3:21
and sat. Ps 110:1; Ac 7:55-56; 1Co 15:24-25; 1Pe 3:22; Re 3:20
General references. exp: Joh 6:62; Ac 19:11; 2Co 13:8.'.

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C16-S19 (Verse 19) the disciples did the 'Great Commission'.

And they went forth,
and preached every where,
the Lord working with them,
and confirming the word with signs following..

Jesus appeared after His resurrection to the eleven apostles as reported in Mark 16:14-18. Jesus commissioned them, and us, to do the 'Great Commission', which was covered in the prior three sentences. This sentence, and the prior sentence, tells us what the disciples did as a result of receiving the 'Great Commission'. These two sentences also tell us what is the correct response that should be seen in our personal lives. Please see the general note for this chapter for links to where the other Gospels report the same thing and where they report additional information.

This verse is fulfilled in all of Acts, but especially in Acts 1:1-12. Therefore, be sure to see all of that book with the related notes. In addition, please see the note for this sentence in the Lord Jesus Christ Study.

Our last phrase starts with the word and. That means that the last phrase is added to the prior phrases which means that the Lord provided confirmation but only after the disciples first obeyed the command. A ministry which has no confirmation from God needs to verify if they are truly preaching the word or if they are preaching religious doctrine which may not completely match God's word.

Next, we see that they went forth. People who are not personally doing the 'Great Commission' are not obeying the last command from our Lord and can not truly expect to receive the blessings which the members of the early church received.

Our next phrase says: and preached every where. There are lots of people who have excuses why they do not support sending the Gospel every where such as churches who only support American missionaries while there are places that American missionaries can not effectively preach the Gospel but missionaries from other countries can.

The last phrase to consider is: the Lord working with them. If this is true for anyone then they will have miracles in their personal life and in their ministry. If they don't have true miracles, then it is hard for them to truly claim that they have the Lord working with them.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition for this word is: 'That which gives new strength or assurance; additional evidence; proof; convincing testimony'.

Please see the note for Colossians 2:4 for extensive links and other information about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please see the notes for Romans C10S22 and Word in 1John about the phrase word of God. The phrase every word is explained in Romans C13S12, stated in Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they went. Ac 2-28
the Lord. Ac 4:30; 5:12; 8:4-6; 14:3,8-10; Ro 15:19; 1Co 2:4-5; 3:6-9; 2Co 6:1; Heb 2:4 exp: Lu 10:2.
General references. exp: Jg 6:16; 1Ki 13:5; Lu 9:6; Ac 19:11.'.

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C16-S20 (Verse 20) Amen.

Any time that this word is found in the Bible it doubles what was just said prior to it. That makes the prior saying something which everyone must believe and something which we all will be judged for, By God, based upon our true belief or unbelief. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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Interpretive Study of Mark's Gospel 15-16

Mark Chapter 15

links to sentences in this chapter:

Chapter theme: the Trial and Crucifixion.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 16

links to sentences in this chapter:

Chapter theme: the Rresurrection and Return to Heaven.

The Treasury of Scripture Knowledge provides a chapter outline as:

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 03/09/24.