---
title: "Clarke"
description: "Verse Mark 15:1. In the morning — See Matthew 27:1, &c. Verse Mark 15:8. The multitude crying aloud — αναβοησας. The word itself strongly marks the vo"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/15"
---

Verse [Mark 15:1](../../../kjv/mark/15/1). ***In the morning*** — See [Matthew 27:1](../../../kjv/matthew/27/1), &c.

Verse [Mark 15:8](../../../kjv/mark/15/8). ***The multitude crying aloud*** — αναβοησας. The word itself strongly marks the *vociferations*, or, to come nearer the original word, the *bellowing* of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on [Matthew 27](../../../kjv/matthew/27). [Matthew 27:1-26](../../../kjv/matthew/27/1-26), &c.

Verse 17. ***And platted a crown of thorns*** — In the note on [Matthew 27:29](../../../kjv/matthew/27/29), I have ventured to express a doubt whether our Lord was crowned with *thorns*, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, a man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here.
"The word ακανθων may as well be the plural genitive case of the word ακανθος as of ακανθη: if of the latter, it is rightly translated, *of thorns*; but the former would signify what we call *bear's-foot*, and the French, *branche ursine*. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it *mollis acanthus*, Ecl. iii. 45, Geor. iv. 137. So does *Pliny, sec*. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is *laevis*, smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown, which Pilate's soldiers put on the head of Jesus, to incline one to think that it was of *thorns*, and intended, as is usually supposed, to put him to pain. The *reed* put into his hand, and the *scarlet robe* on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to *plat* this crown, that it was not composed of such twigs and leaves as were of a *thorny* nature. I do not find that *it* is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Saviour, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus's death at the distance of above 160 years. He indeed seems to have understood ακανθων in the sense of *thorns*, and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, *Quale, oro te,* *Jesus Christus sertum pro utroque sexu subiit? Ex spinis, opinor,* *et tribulis*. The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with *thorns*. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The reader may see a satisfactory account of *acanthus*, bear's-foot, in Quincy's English Dispensatory, part ii. sect. 3, edit. 8, 1742."
This is the whole of the learned and judicious prelate's note; on which I have only to observed that the species of *acanthus* described by *Virgil* and the two *Plinys*, as *mollis* and *laevis,* soft and smooth, is, no doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopaeists; but there are other species of the same plant that are *prickly*, and particularly those called the *acanthus spinosus*, and the *ilicifolius*, the latter of which is common in both the Indies: this has leaves something like our common *holly*, the jagged edges of which are armed with *prickles*; but I do not conceive that this kind was used, nor indeed any other plant of a *thorny* nature, as the Roman soldiers who platted the crown could have no interest in adding to our Lord's sufferings; though they smote him with the rod, yet their chief object was to render him *ridiculous*, for pretending, as they imagined, to *regal* authority. The common wild *acanthas* or *bear's-foot*, which I have often met in the dry *turf* *bogs* in Ireland, though it have the appearance of being *prickly*, yet is not, in fact, so. Several shoots grow from one root, about four or five inches long, and about as thick as a little finger. A parcel of such branches, platted by their roots in a string, night be made to look even ornamental, tied about the temples and round the head. It would finely imitate a crown or diadem. But I know not if this plant be a native of Judea.

Verse 21. ***A Cyrenian*** — One of *Cyrene*, a celebrated city in the *Pentapolis* of *Libya*.
***The father of Alexander and Rufus*** — It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely that this is the same *Alexander* who is mentioned, [Acts 19:33](../../../kjv/acts/19/33), and that the other is the *Rufus* spoken of by St. Paul, [Romans 16:13](../../../kjv/romans/16/13).

Verse 25. ***The third hour*** — It has been before observed, that the Jews divided their night into *four watches*, of *three hours* each. They also divided the *day* into four general parts. The first began at sunrise. The second three hours after. The third at mid-day. The fourth three hours after, and continued till sunset. Christ having been nailed to the cross a little after *mid-day*, [John 19:14-16](../../../kjv/john/19/14-16); [John 19:17](../../../kjv/john/19/17), and having expired about *three o'clock*, [Mark 15:33](../../../kjv/mark/15/33), the whole business of the crucifixion was finished within the space of this *third division* of the day, which Mark calls here the *third hour*. Commentators and critics have found it very difficult to reconcile this *third* hour of Mark, with the *sixth* hour of John, [John 19:14](../../../kjv/john/19/14). It is supposed that the true reading, in [John 19:14](../../../kjv/john/19/14), should be τριτη, the *third*, instead of εκτη the *sixth*; a mistake which might have readily taken place in ancient times, when the character γ *gamma*, which was put for τριτη, *three*, might have been mistaken for Ϛ *episema*, or *sigma tau*, which signifies *six*. And τριτη, the *third*, instead of εκτη, the *sixth*, is the reading of some very eminent MSS. in the place in question, [John 19:14](../../../kjv/john/19/14). See *Bengel, Newcome, Macknight, Lightfoot, Rosenmuller*, &c., on this perplexing point.

Verse 27. ***Two thieves*** — A copy of the Itala tells their names: *One on the right hand*- named *Zoathon; and one on the left* *hand*- named *Chammatha*.

Verse 28. ***The scripture was fulfilled*** — All this verse is wanting in many MSS., some versions, and several of the fathers.

Verse 32. ***And believe*** — *In him* is added by DFGHPBHV, and upwards of *sixty* others; as also the *Armenian, Slavonic*, and four *Itala*.

Verse 34. ***My God, my God***, &c.] [Matthew 27:46](../../../kjv/matthew/27/46); [Matthew 27:46](../../../kjv/matthew/27/46).

Verse 37. ***Gave up the ghost.*** — This was about three o'clock, or what was termed by the Jews the *ninth* hour; about the time that the paschal lamb was usually sacrificed. The darkness mentioned here must have endured about *two hours and a half*. Concerning this *eclipse*, [Matthew 27:45](../../../kjv/matthew/27/45); [Matthew 27:45](../../../kjv/matthew/27/45).

Verse [Mark 15:40](../../../kjv/mark/15/40). ***Joses*** — Some MSS. and versions read *Joset*, others *Joseph*. [Matthew 27:56](../../../kjv/matthew/27/56).

Verse [Mark 15:42](../../../kjv/mark/15/42). ***The day before the Sabbath*** — What we would call *Friday evening*. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fearing that the body of our Lord might be taken down, and thrown into the *common grave* with the two robbers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. *See Clarke on "*[Matthew 27:56](../../../kjv/matthew/27/56); *"*[Matthew 27:60](../../../kjv/matthew/27/60)*"*.

Verse [Mark 15:43](../../../kjv/mark/15/43). ***Went in boldly unto Pilate*** — He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. It needed no small measure of courage to *declare* now for Jesus, who had been a few hours ago condemned as a *blasphemer* by the *Jews*, and as a seditious person by the *Romans*; and this was the more remarkable in *Joseph*, because hitherto, for *fear* of the Jews, he had been only a *secret* disciple of our Lord. See [John 19:38](../../../kjv/john/19/38).
The apostle says, *We have* BOLDNESS *to enter into the holiest* *through his blood*. Strange as it may appear, the *death* of Jesus is the grand cause of *confidence* and *courage* to a believing soul.

Verse [Mark 15:47](../../../kjv/mark/15/47). ***Beheld where he was laid.*** — The courage and affection of these holy women cannot be too much admired. The *strength of the Lord is perfected in weakness*; for here a *timid* man, and a few *weak* women, acknowledge Jesus in death, when the *strong* and the *mighty* utterly forsook him.
HUMAN *strength* and human *weakness* are only *names* in religion. The *mightiest* MAN, in the hour of trial, can do nothing without the strength of God; and the *weakest* WOMAN can do all things, if Christ strengthen her. These truths are sufficiently exemplified in the case of Peter and all his brother disciples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both *presumption* and *despair*. Reader, let not these examples be produced before *thee* in vain.

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