The scene, the courtyard of the governor's residence; the actors, the Roman soldiery and the Son of God; and the awful fate that awaited the Sufferer, render this mockery one of the most impressive incidents in human history. It was deliberate, brutal, and inhuman.

I. WHAT IT WAS IN HIM THAT WAS MOCKED. The crown and the purple and the sham homage are interpreted by the cry, "Hail, King of the Jews!"

1. It was his kingly pretensions they ridiculed. So the Jews had laughed to scorn his prophetic office. To those Roman soldiers, impressed with the grandeur of the power they themselves represented, the claim to be king of a small and subject land like Palestine was very petty. They could afford, so they thought, to laugh at it; even as Pilate was not afraid to have released him who preferred it.

2. But even more did they despise his title as a theocratic King. How far these citizens of the empire of law were from realizing the true character of the kingdom of righteousness! Had he even been recognized by the Jews themselves as their ruler, the nation was too small, too insignificant in a political or military point of view, to be of any consequence. There was no suspicion in their minds of danger to the Roman empire, or of the influence which his moral and spiritual character was to wield in the new ages of the world. It is, although they knew it not then, by virtue of this same moral majesty and power that he, in turn, has become the Conqueror of mankind, and is maintaining and extending his sway in regions where mouldering ruins and obsolete statutes are all that remain to witness to Rome's vanished greatness. It is the mockers themselves that are now ridiculous.

II. HOW MEN MAY MOCK HIM STILL. There is a feeling of human tenderness that is outraged as we imagine the meek Sufferer amidst the brutal throng. But the true sentiment that ought to be awakened is that which concerns the principles of righteousness and truth, of which he was the embodiment and representative. It is for them he would have us solicitous even to jealousy. Men still wound and mock Christ:

1. When they reader to him a merely nominal homage. "When we pervert the truth of the Word for our own evil ends, we scourge the Son of man; when to justify our evils we fabricate a system of ingenious error, and thus exalt our own wisdom above the wisdom of Jesus, we plait a crown of thorns and put it on his head; when we substitute our own righteousness for the righteousness of Christ, we clothe him with a purple robe; when we are inwardly worshippers of self and outwardly worshippers of the Lord, our worship of him is a mocking salutation of 'Hail, King of the Jews!' while every presumptuous sin we commit is a stroke inflicted on the Son of man" (W. Bruce).

2. When they ignore the moral nature of his power, relying on material and external means instead of spiritual. When they use the methods of business in a business spirit, or even the arts of diplomacy, to advance his kingdom. So men clothe Christ in the insignia of Herod. "The kingliest King was crowned with thorns!

3. When they would accept the advantages of his kingdom without observing its conditions. As when persons profess to enjoy the preaching and ordinances of the gospel, but do not carry its doctrines into practice; or when they are "straightway offended" at the tribulations and privations which true discipleship involves. - M.

Among the Babylonians and Persians it was customary on a certain feast to bring forth a malefactor from the prison, to place him on a throne, adorned with the royal insignia, to treat him with homage and honour, give him a splendid banquet, and then tear off his crown and royal apparel, scourge him, and put him to death by burning him alive. In Aricia, the priest, king for the year, was anciently sacrificed annually, but afterwards a slave was taken and adorned with royal and priestly ornaments for a few days, and treated with all reverence, and then was stripped and put to death. Throughout the heathen world, at midwinter, it was customary to thus give a short-lived dignity to some person, who was afterwards despoiled of his splendour and put to death, and this custom lingered on in a modified form in Europe, and at Twelfth Night Epiphany kings and queens were installed. Even in Mexico, when discovered and invaded by the Spaniards, a somewhat similar usage was found. A young man for a whole year was treated with homage, and given everything he desired, and then was suddenly despoiled and put to death. Haman, when he desired the royal apparel for himself, and the royal steed, had little idea that he was seeking a brief glory which would end in the gallows, just like the annual exaltation and execution of the Sagan, as he was called. The Romans kept their Saturnalia when the slaves took their masters' places, and were dressed in the best robes, and banqueted at their tables, whilst their lords served them. And then, in a night, all was changed, and the slave was subjected to the rod and bondage. The soldiers were wont to keep their Saturnalia, and knew all about the custom of dressing up a victim as a king, then disrobing him and putting him to death, and now they practised this on Jesus. Their act was not one prompted by a sudden fancy. It was a thing to which they were either themselves accustomed, or knew of it as a rite still in use. They regarded Jesus as a victim, and as a victim they treated Him to this short honour; but they did it, for all that, in mockery.

(S. Baring Gould, M. A.)

We usually think of it as with an Eastern diadem; but it was far more probably in imitation of the victor's wreath, which the emperor of the time was so fond of wearing, as the statues of Liberius abundantly testify. One of the soldiers must have run into the garden of the palace, or down the rocky valley hard by, and gathered a handful of thorny bramble; of what kind it was, has been often disputed. Those who thought most of the infliction of pain fixed on an Acanthus, with long spikes that sting as well as prick; others, who saw in the crowning more of mockery than cruelty, chose the Nebk — the Spina Christi — which, with its pliant twigs and bright ivy-like leaves, best recalls the Imperial wreath. Whichever it was, it is enough for us to feel, as an evidence of the restitution wrought by the Incarnation, that what sprang from the ground as a curse on Adam's transgression, was woven into a crown, and worn by Christ.

(H. M. Luckock, D. D.)

And thus, as the curse began in thorns (Genesis 3:18), it ended in thorns.

(Hiller.)

Thorns and briars were the curse of the earth, sent because of man's disobedience, and after his expulsion from Paradise. There is, therefore, a symbolical propriety in Christ assuming a crown of thorns. He who had come to undo the fault of Adam, to take away its consequences, takes to His head the symbol of the evil brought on the earth, and bears it on His temples...God of old likened the law which He gave to Israel to a thorn hedge enclosing His people. Christ has come to take away the law of ordinances which tore and tortured the Jewish people, and He takes its symbol, the thorny circle, and is crowned with it...The thorn has also the symbolic meaning of sin, and a dry thorn was regarded as the symbol of a sinner (Ezekiel 2:3, 6)...A thorn is symbolical, not of sin only, but of mockery. As the thorn enters into the flesh and works itself deeper in, and rankles there, causing intolerable pain, and can only with the greatest difficulty be extracted, so is it with the stabbing word of sarcasm — it pierces deep into the heart, and festers there.

(S. Baring Gould, M. A.)

The thorn chaplet was a triumphal crown. Christ had fought with sin from the day when he first stood foot to foot with it in the wilderness, up to the time when He entered Pilate's hall, and He had conquered it. As a witness that He had gained the victory, behold, sin's crown seized as a trophy! What was the crown of sin? Thorns. But now Christ has spoiled sin of its richest regalia and He wears it Himself. Glorious Champion, all hail!

(C. H. Spurgeon.)

In the thorn crown I see a mighty stimulus.

1. To fervent love. Can you see Christ crowned with thorns, and not be drawn to Him?

2. To repentance. Can you see your best-beloved put to such shame, and yet hold truce or parley with the sins which pierced Him. It cannot be.

(C. H. Spurgeon.)

Ofttimes I have seen the blackthorn growing in the hedge all bristling with a thousand prickles, but right in the centre of the bush have I seen the pretty nest of a little bird. Why did the creature place its habitation there? Because the thorns become a protection to it, and shelter it from harm. And to you I would say — Build your nests within the thorns of Christ. It is a safe place for sinners. Neither Satan, sin, nor death can reach you there. And when you have done that, then come and crown His sacred head with other crowns. What glory does He deserve? What is good enough for Him? If we could take all the precious things from all the treasuries of monarchs, they would not be worthy to be pebbles beneath His feet. If we could bring Him all the sceptres, mitres, tiaras, diadems, and all other pomp of earth, they would be altogether unworthy to be thrown in the dust before Him. Wherewith shall we crown Him? Come, let us weave our praises together, and set our tears for pearls, our love for gold. They will sparkle like so many diamonds in His esteem, for He loves repentance, and He loves faith. Let us make a chaplet with our praises, and crown Him as the laureate of grace. Oh, for grace to do it in the heart, and then in the life, and then with the tongue, that we may praise Him forever who bowed His head to shame for us.

(C. H. Spurgeon.)

When John Huss, the Bohemian martyr, was brought out to be burnt, they put on his head a triple crown of paper, with painted devils on it. On seeing it he said, "The Lord Jesus Christ for my sake wore a crown of thorns. Why should not I then for His sake wear this light crown, be it ever so ignominious? Truly I will do it and that willingly." When it was set upon his head, the bishop said, "Now we commend thy soul to the devil." "But I," said Huss, lifting up his eyes to heaven, "do commit my spirit into Thy hands. O Lord Jesus Christ, to Thee I commend my spirit, which Thou hast redeemed!" When the fagots were piled up to his very neck, the Duke of Bavaria was officious enough to desire him to abjure. "No," said Huss, "I never preached any doctrine of any evil tendency, and what I have taught with my lips I now seal with my blood."

(Mother's Treasury.)

First, the cruel coronation is set before us; secondly, the abjects exulting over their supposed victim, mocking Him and hailing Him with the supposition that He only pretended to be a king; but we cannot stop there — we must go on to notice His exaltation in consequence, and look to Him where He is.

I. I was led to the first statement from the circumstance of the rejoicings in the week that is past, on account of its being coronation week, or coronation day. "Well," I said in my own soul, as I turned over the leaves of my Bible," every day of my life, God helping me, shall be a coronation day. He must be crowned Lord of all. But mark, in His official character He must be crowned cruelly with thorns first. Thorns were the symbol of the curse. When God pronounced a curse upon creation, in consequence of man's fail, it was said, "Thorns also and thistles shall it bring forth unto thee." Not a few, yea, probably, all of God's saints have had to experience that there are thorns in their path, that there are thorns around them, that there are thorns in their choicest gardens, perhaps, in their families, in their children; that there are thorns in their most pleasant circumstances, that there are thorns in their most prosperous businesses, that there are thorns in their fondest hopes; but none among them, that I have ever heard of, have been crowned with thorns. I sometimes flinch if a thorn only touches my finger — I sometimes flinch if a thorn seems threatening the destruction of my fond expectation. What should I do if I were brought to be crowned with them? That was only the honour belonging to the King of kings, who, though King of kings, was the Prince of sufferers; and this Prince of sufferers was crowned with that curse which belonged to poor, fallen, ruined sinners, and which must have crushed you and me into eternal destruction, if He had not been crowned with it. Have we never read, that He was "made a curse for us," because "it is written, Cursed is every one that hangeth on a tree." When this crown of thorns was placed upon the head of our blessed Lord, it was that as a crowned head He should proclaim the liberation of His people from the curse. As though He had said, "Plat it closely, take them all in, do not leave a single thorn for My bride, do not leave a single point that shall be experienced, in a judicial sense, for any that the Father gave Me; plat it thicker, plat it higher, lay it heavier, that I may endure all." And why? Because He loved His Church, and would put away the curse, and secure the blessing of His Father upon them, and at least welcome them home with the very appellation of blessing, "Come, ye blessed of My Father."

II. LET US ADVANCE TO TAKE A VIEW OF THESE ABJECTS, THAT WERE EXULTING IN HIS SUFFERINGS. Are there not many such mockers now? But just look for a moment at the characters set forth here, as the abjects that mocked Him, "What!" say you, "are we to count chief priests and scribes among the abjects?" I do so always and among the very worst of abjects. What was Pilate? an abject. What were the priests, that prompted and goaded the people to cry, "Away with Him, away with Him." They were all abjects, decided mockers of Christ. And yet these abjects did not like to go forward in a party by themselves, but must summon the other abjects to do so for them. Now look for a moment how Christ is mocked, in the present day, with all the gaudy show, with all the mimicry of expressions in honour of Him, in which the heart does not go, with all the superstitious ceremonies and abominable idolatries that are palmed upon men under the name of Christianity! But you will observe, that amidst all this insult and mockery, which was heaped upon Jesus when He was upon earth, by these abjects, yet they were obliged to honour Him as King, and they cried out, though they only meant it in mockery, "Hail, King of the Jews." Now pause here for a moment, just to ask the question, "How do I honour Him?" Are we really honouring Him as our King? or are we fleeing from Him, as His disciples did amidst His sufferings.

III. THIS WILL LEAD ME TO SAY A FEW WORDS ABOUT HIS PRESENT EXALTATION. Now this present exaltation, I am told, is "at the right hand of the Majesty on high," where He is enthroned in glory.

(J. Irons, M. A.)

Alexander, Barabbas, Elias, Elijah, James, Jesus, Joseph, Joses, Mary, Pilate, Rufus, Salome, SimonArimathea, Cyrene, Galilee, Golgotha, Jerusalem, Place of the SkullArrayed, Bind, Cloak, Clothe, Clothed, Crimson, Crown, Dressed, Placed, Plaited, Plaiting, Platted, Platting, Purple, Robe, Round, Thorns, Thorny, Twigs, Twisted, Twisting, Weaving, Wreath1. Jesus brought bound, and accused before Pilate.
6. Upon the clamor of the people, the murderer Barabbas is released,
12. and Jesus delivered up to be crucified.
16. He is crowned with thorns, spit on, and mocked;
21. faints in bearing his cross;
27. hangs between two thieves;
29. suffers the triumphing reproaches of the crowd;
39. but is confessed by the centurion to be the Son of God;
42. and is honorably buried by Joseph.

Mark 15:17

     4807   colours
     4808   crimson
     5145   clothing
     5177   robes
     5280   crown

Mark 15:5-20

     2585   Christ, trial

Mark 15:9-20

     5838   disrespect

Mark 15:11-20

     2545   Christ, opposition to

Mark 15:15-19

     2570   Christ, suffering

Mark 15:15-20

     5824   cruelty, examples
     8797   persecution, attitudes

Mark 15:16-18

     4520   thorns

Mark 15:16-20

     2312   Christ, as king
     5584   torture

Mark 15:17-19

     2036   Christ, humility
     5356   irony
     7110   body of Christ

Mark 15:17-20

     2315   Christ, as Lamb

Simon the Cyrenian
'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.'--Mark xv. 21. How little these soldiers knew that they were making this man immortal! What a strange fate that is which has befallen chose persons in the Gospel narrative, who for an instant came into contact with Jesus Christ. Like ships passing athwart the white ghostlike splendour of moonlight on the sea, they gleam silvery pure for a moment as they cross its …
Alexander Maclaren—Expositions of Holy Scripture

Christ and Pilate: the True King and his Counterfeit
'And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate. 2. And Pilate asked Him, Art Thou the King of the Jews? And He answering said unto him, Thou sayest it. 3. And the chief priests accused Him of many things: but He answered nothing. 4. And Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. 6. But Jesus yet …
Alexander Maclaren—Expositions of Holy Scripture

The Death which Gives Life
'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. 22. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23. And they gave Him to drink wine mingled with myrrh: but He received it not. 24. And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take. 25. And it was the third hour, and they crucified Him. 26. And the superscription …
Alexander Maclaren—Expositions of Holy Scripture

The Dying Saviour Our Example.
(On Good Friday.) TEXT: MARK xv. 34-41. HEAVENLY Father! On all who are assembling to day to commemorate the death of the Holy One, in whom Thou wast well pleased, look graciously down! Let not one go away from the cross of Thy Well-beloved without exclaiming, with new, living faith, Truly this was the Son of God! Let not one wipe away his tears of emotion until the heartfelt desire has taken possession of him that his end may be like that of this righteous One! Let not the feeling of holy reverence …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Centurion at the Cross.
MATT. XXVII. 54. Comp. MARK XV. 39. "Now, when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying: Truly this was the [a] Son of God." LUKE XXIII. 47. "Now, when the centurion saw what was done, he glorified God, saying: Certainly this was a righteous man." Note.--The centurion here spoken of is the one who, according to Roman custom, presided over the execution (hence called by Seneca centurio supplicio præpositus; …
Philip Schaff—The Person of Christ

Joseph of Arimathea
BY REV. ALFRED ROWLAND, D.D.. LL.B. "Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God."--MARK xv. 43. The crucifixion of our Lord produced strange and startling effects in moral experience, as well as in the physical world. The veil of the Temple was rent from top to bottom as if a hand from heaven had torn it, in order to teach men that the ancient ritual was done with. Darkness covered the earth, suggesting to thoughtful minds the guilt of the world and …
George Milligan—Men of the Bible; Some Lesser-Known

"Himself He could not Save. " --Mark xv. 31
"Himself He could not save."--Mark xv. 31. "He saved others," scorners cried, Beholding Jesus crucified; "Is this the Son of God with power? Lo, in His own afflictive hour, Himself he cannot save." He was the Son of God with power, He "came unto that very hour;" I'll joy in His reproach and shame, "He savest others;" I'll exclaim, "Himself He could not save." His agony and bloody sweat, His cross and passion paid my debt; He saved others when he fell, Yet,--who the mystery can tell? Himself, He …
James Montgomery—Sacred Poems and Hymns

Whether Christ was Buried in a Becoming Manner?
Objection 1: It would seem that Christ was buried in an unbecoming manner. For His burial should be in keeping with His death. But Christ underwent a most shameful death, according to Wis. 2:20: "Let us condemn Him to a most shameful death." It seems therefore unbecoming for honorable burial to be accorded to Christ, inasmuch as He was buried by men of position---namely, by Joseph of Arimathea, who was "a noble counselor," to use Mark's expression (Mk. 15:43), and by Nicodemus, who was "a ruler of …
Saint Thomas Aquinas—Summa Theologica

H. The Crucifixion. Ch. 23:26-38
26 And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the …
Charles R. Erdman—The Gospel of Luke, An Exposition

Pilate
"And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried Him away, and delivered Him up to Pilate." ". . . And they lead Him out to crucify Him." MARK 15:1-20 (R.V.) WITH morning came the formal assembly, which St. Mark dismisses in a single verse. It was indeed a disgraceful mockery. Before the trial began its members had prejudged the case, passed sentence by anticipation, and abandoned Jesus, as one …
G. A. Chadwick—The Gospel of St. Mark

Christ Crucified
"And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear His cross. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. And they offered Him wine mingled with myrrh: but He received it not. And they crucify Him, and part His garments among them, casting lots upon them, what each should take. And it was the third hour, and they crucified Him. And the superscription of …
G. A. Chadwick—The Gospel of St. Mark

The Death of Jesus
"And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast Thou forsaken Me? And some of them that stood by, when they heard it, said, Behold, He calleth Elijah. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave Him to drink, saying, Let be; let us see whether Elijah cometh to take Him down. And Jesus …
G. A. Chadwick—The Gospel of St. Mark

Part 1 Christ's Humiliation, Exaltation, and Triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15
Christ's humiliation, exaltation, and triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15. The mighty frame of glorious grace, That brightest monument of praise That e'er the God of love designed, Employs and fills my lab'ring mind. Begin, my soul, the heav'nly song, A burden for an angel's tongue: When Gabriel sounds these awful things, He tunes and summons all his stungs. Proclaim inimitable love: Jesus, the Lord of worlds above, Puts off the beams of bright array, And veils the God in mortal …
Isaac Watts—The Psalms and Hymns of Isaac Watts

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the …
J. H. Beibitz—Gloria Crucis

The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put …
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce …
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who …
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been …
Ernest Renan—The Life of Jesus

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