The Arrest and Trials of Jesus<\/span><\/center><\/p>\n
THE EVENTS of the last week of our Lord’s ministry crowded one upon another with rhythmical regularity. It was impossible for the disciples to take in the significance of the rapidly occurring incidences. Jesus had scarcely arisen from His prayer when Judas, with soldiers from the high priest, appeared to arrest Him.<\/p>\n <\/span><\/p>\n In Matthew 26:47-56, Mark 14:43-52, and John 18:2-11, we have accounts of the arrest of our Lord. These reports, when compared one with another, are in perfect, agreement in the essential details. There are some facts that one writer records and that are not given by others. Such unanimous agreement, with minor details only differing, is one of the surest proofs of truth–judged by the laws of evidence, which obtain in the courts of the land.<\/p>\n In Luke 22:47-65 we have this writer’s account of the betrayal and arrest of our Lord. According to verse 47 a multitude, along with Judas, one of the twelve disciples, came in order to arrest Jesus. Prior to their arrival Judas had instructed those accompanying him that he would kiss Jesus, and thus by this act identify Jesus to the mob with him.<\/p>\n According to verse 48 Jesus addressed Judas saying: „Judas, betrayest thou the Son of man with a kiss?“ We remember that, while Jesus was observing the Passover Supper, He had foretold that the one to whom He would give the sop would betray Him that night. Here was the fulfillment of our Lord’s prediction.<\/p>\n When the disciples who were with Jesus saw what was about to take place, namely, that the mob with Judas had come to arrest Jesus, they said: „Lord, shall we smite with the sword?“ (vs. 49). Before Jesus could answer them, Peter, who was always very impulsive and aggressive, drew his sword and struck at the servant of the high priest, cutting off his right ear. Then Jesus „answered and said, Suffer ye them<\/i> thus far. And he touched his ear, and healed him.“ In the light of these facts it seems hard for us to comprehend how Judas and those with him could continue with their plan of seizing Jesus–but they did.<\/p>\n According to 22:52,53: „Jesus said unto the chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves? 53 When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness.“ They were afraid to put forth their hands against Jesus in the light, the daytime, when the masses of people were present. They knew that the great populace would not stand for any foul play against Jesus, when they could act according to their better judgment.<\/p>\n When Jesus was arrested, as we have just seen, He was hurried away to be tried for an alleged crime against the Romans and against the nation.<\/p>\n <\/span><\/span><\/p>\n When Jesus was arrested, He was taken to the house of Annas, the father-in-law of Caiaphas, who was, according to Roman appointment, acting as high priest that year. According to John 18:12,13 Jesus was taken first to the house of Annas: „12 So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, 13 and led him to Annas first; for he was father-in-law to Caiaphas, who was high priest that year.“ This trial before Annas was only a preliminary inquiry. John is the only one who tells us of it.<\/p>\n <\/span><\/span><\/p>\n Being hurried through the preliminary hearing, Christ was taken from the palace of Annas to Caiaphas, who had assembled a night session of the Jewish Sanhedrin to try our Lord: „14 Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people“ (John 18:14).<\/p>\n In Matthew 26:57-68 and Mark 14:58-65 we have an account of our Lord’s trial before the Sanhedrin.<\/p>\n In John 18:12-14 we have an account of His being led from Annas to Caiaphas and the Sanhedrin in order that He might be tried. Caiaphas, as we have already seen, was, by Roman appointment, the high priest that year. The Romans, who had control over Palestine at that time, dictated the policies of the Jewish nation very largely and went so far as to depose and appoint certain ones as high priests. Of course, those who were selected and appointed by the Romans were of such a character that they followed the dictates of the general policies of the Romans. Under these conditions it is natural that the high priests were of a political nature and were nothing, as a rule, but men who were time servers.<\/p>\n Luke gives us his account of the arrest of Jesus in chapter 22, verses 54-65 of his Gospel. In verse 54 he informs us that „they seized him, and led him away, and brought him into the high priest’s house.“ Since the trial before Annas was simply a preliminary hearing, Luke passes over that incident and speaks of Jesus as being arrested and then taken before the acting high priest, Caiaphas.<\/p>\n We are told that Peter followed the Lord afar off. Since the weather was cold, there was a fire kindled in the middle of the court of the high priest. Peter sat down with others around this fire. „And a certain maid seeing him as he sat in the light of the fire,“ looked steadfastly at him and said, „This man also was with him.“ Immediately Peter, with vehemence, denied, saying, „Woman, I know him not.“ A little while later another saw him and said, „Thou also art one of them.“ But Peter said, „Man, I am not,“ After the lapse of about half an hour another confidently affirmed, saying, „Of a truth this man also was with him; for he is a Galilaean.“ Peter’s indignant, vehement reply was, „Man, I know not what thou sayest.“ Immediately after that, while he was still speaking, the cock crew. At this juncture the Lord looked at Peter from His position. Then Peter remembered the word of the Lord, how He had said to him, „Before the cock crow this day, thou shalt deny me thrice.“ Then Peter went out of the court and wept bitterly.<\/p>\n The men that held Jesus mocked Him and beat Him. Moreover, they blindfolded Him and asked Him, saying, „Prophesy: who is he that struck thee?“ Many other things they spoke against Him, reviling Him.<\/p>\n Let it be remembered that this was at a night session. The reason for making this assertion is found in verse 66: „And as soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, saying …“ This statement makes it clear that, after Jesus had been brought before the high priest and had been judged by him at a night session, Christ was brought before the same body after day. According to Jewish law no one could be tried and condemned at a night session of the court. In order, therefore, to maintain a semblance of legality, there was a hurried day session called of the same court that had already tried and condemned Jesus.<\/p>\n <\/span><\/span><\/p>\n „And as soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, saying“, 67 If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe: 68 and if I ask you, ye will not answer.“ Thus it is clear that a second trial is here mentioned.<\/p>\n The court put the direct question to Christ to answer as to whether or not He was the Messiah. Knowing their innermost intents and heart, Jesus stated that, if He told them, they would not believe. They were not eager for truth. Moreover, He said that, if He should ask them, they would not answer. They had set their hearts like a flint in opposition to Him. Nothing that He could say or do would change their minds.<\/p>\n But Jesus did give this bit of information to them in the form of a prophecy: „But from henceforth shall the Son of man be seated at the right hand of the power of God.“ Matthew gives a little fuller account of this prediction in the following words, which Jesus uttered in answer to Caiaphas‘ question as to whether or not He was the Christ, the Son of the living God: „Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven“ (Matt. 26:64). Jesus knew that He was going to die, and that He, after His resurrection, would ascend to the right hand of the throne of God according to Psalm 110, verses 1 and 2. Moreover, He knew that they would die, but that they would go to Sheol, the place of confinement of unsaved people awaiting the judgment of the great white throne, which occurs after the Millennium. From their place in Hades Jesus declared that from henceforth, that is, from that time on, they could look up to the heavens and see Him seated at the right hand of God in the place of honor, power, and authority. Moreover, He said that they would see Him when He would arise from His seat at the right hand of the throne of God, and would come back to this earth in power and glory. These utterances of our Lord show that some of the limitations of the flesh are laid aside by those in the spirit world–both those who are lost and those who are saved.<\/p>\n Luke is the only one of the Evangelists who tells us so very vividly about the two different gatherings of the Sanhedrin–the one at night and the one early the next morning. We praise God that Luke did give us this additional information. When, however, we read the account of Christ’s being before the Sanhedrin as recorded, for instance, in Matthew 26:57-75, the events which occurred at the night session are seen to be blended with those which occurred in the morning gathering of the Sanhedrin. The same remark is true of the picture which we see in Mark 14:53-72. If we had only Matthew and Mark we would think that there was but one convening of the Sanhedrin, and that was the one at which Peter denied our Lord, but, in the light of Luke’s account, we know that Peter denied the Lord Jesus at the night session. When, however, we read Matthew and Mark in the light of the plain facts that are given by Luke, we see that there was, after the morning trial, a consultation of the Sanhedrin, in which they decided to bind Jesus and to take Him to Pilate to be condemned. Thus we see that there is perfect harmony between all of the records of the account.<\/p>\n <\/span><\/span><\/p>\n \n \n The Arrest and Trials of Jesus<\/p>\n <\/span> IN LUKE 23:1-7 we have an account of Christ’s being sent by the Jews to appear before Pilate, the Roman Governor. The reason for this action is that the Romans had political control of Palestine and had the power of the death sentence in their hands. While the Jews were granted some independence in their own internal affairs, they were supervised by the Romans, and the Jews could sentence no one to death without the Roman Governors first having given his approval. The Jews, therefore, after having condemned Christ to death, took Him to Pilate in order to get the latter’s approval.<\/p>\n Matthew tells us that the Jewish Sanhedrin bound Jesus and led Him away and delivered Him up to Pilate, the governor. (See Matt. 27:1,2)<\/p>\n Immediately upon Christ’s being turned over to Pilate, the Jews began to accuse Him saying: „We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king“ (Luke 23:2). From the standpoint of the Pharisees and Sadducees, Jesus was perverting the nation; but from the scriptural standpoint He was not. He was simply saying nothing but what Moses and the prophets had said would come to pass. Of course, the Pharisees had held strictly to the divine revelation that had been given through Moses and the prophets. The Sadducees, being the modernist and materialists of that day and time, did not attach the same importance to the Scriptures that the Pharisees did, but they joined in with the Pharisees in the condemnation of Jesus, because His life and teaching condemned them.<\/p>\n The charge that Jesus was forbidding to give tribute to Caesar was absolutely false–there was not an iota of evidence in support of this baseless allegation. Jesus had taught exactly the opposite, as we learn from the Gospel Record. (See Matt. 22:16-22) Jesus said: „Render therefore unto Caesar the things that are Caesar’s; and unto God the things that are God’s.“ In other words, He told them to give to Caesar that which belonged to Caesar. It is strange how even some good religious people can sear their consciences as with a hot iron and deliberately falsify and make things appear differently from what they really are. By lying and perversion, they put their points over with men, but they are not deceiving God, before whom they will be brought eventually, and to whom they will have to give an account for such deliberate lying.<\/p>\n The Jews charged Christ with claiming that He, Himself, was a King. Yes, Jesus was of the regal line of David. He was Israel’s rightful King. He offered Himself to become the Sin-bearer of the world when He was here the first time, but Israel rejected Him in this capacity and demanded the death sentence. Eventually He will return, will show His lion qualities, will mount the throne of David, seize all authority in the world, and establish a reign of righteousness. Thus He will be, not only Israel’s King, but the King of the entire world.<\/p>\n When the Pharisees stated that Christ made Himself King, Pilate turned to Him and asked, „Art thou the King of the Jews?“ Jesus‘ reply was, „Thou sayest.“ This statement of Jesus was an affirmation that He was just what they asserted that He claimed to be, namely, the King of the Jews. As just stated, the King was rejected, was crucified, poured out His life’s blood for the redemption of the world, was raised from the dead, went at the invitation of God back to heaven, and is seated there at the right hand of God at the present time. He will remain there until Israel, having been convicted of her national sin of rejecting Him as the Saviour of the world, pleads for Him to return. When the people of Israel do this, the Lord Jesus Christ will return. Then He will assert His royal prerogatives.<\/p>\n After a preliminary trial Pilate said to the chief priests and the multitudes: „I find no fault in this man“ (Luke 23:4). But the opponents of Christ became the more insistent, saying: „He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place.“ It is true that Christ preached in Judea, in Samaria, and in Galilee. Moreover, there were four periods of retirement from the Holy Land, during which He did teach. It is possible for one’s opponents who have no regard for truth to take hold of some statement, magnify it out of all proportions, and withhold other vital facts, and by so doing make a situation appear to others to be entirely different from what it is. This very thing the opponents of Jesus did on this occasion. But of course there is coming the reckoning day, when they will have to appear before God and answer for their perversion of the facts!<\/p>\n When Pilate heard that Jesus had taught in Galilee, he instantly took hold of that fact, thinking that he could get rid of Jesus; for he knew that Herod was king of Galilee and of Perea. Pilate thus decided instantly to send Jesus to Herod in order that the latter might handle the case, instead of his having to do it.<\/p>\n At this time Herod was in Jerusalem, as we learn from Luke 23:7. When Jesus was thus sent to Herod, the latter, we are told, „was exceeding glad: for he was of a long time desirous to see him.“ Herod desired to see Jesus in order that he might observe His performing some miracles. But our Lord would not answer any questions, though Herod put many to Him. Jesus looked into the depths of Herod’s heart and knew that it was through curiosity, and not for the purpose of learning truth, that he thus questioned Him. Jesus would not cast pearls before swine, or give that which is holy to the dogs.<\/p>\n The chief priests and the scribes had followed Jesus to the court of Herod and were accusing Him most vehemently; but all their efforts to turn Herod against Jesus failed. The king refused to render a decision concerning Him. He therefore sent Jesus back to Pilate. But Herod was disappointed in not seeing some miracles and was chagrined at our Lord’s not answering his questions, and he „with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate“ (vs. 11).<\/p>\n What a pity that these men were so blinded that they could not recognize in Jesus the pure, holy Son of God, the Saviour of the world! But blind prejudice and sin in the life constitute a cataract, as it were, before a man’s eyes so that he cannot see the truth.<\/p>\n Prior to this time Herod and Pilate had been enemies, but Herod misinterpreted Pilate’s action, thinking that the latter honored him by sending Jesus to him. Misunderstanding the situation, Herod made friends with Pilate on this occasion, „And Herod and Pilate became friends with each other that very day.“ The full account of Christ’s being before Herod is found in Luke 23:8-12.<\/p>\n Jesus‘ Final Trial Before Pilate<\/p>\n <\/center><\/p>\n \n In Luke 23:13-25 we have an account of the final trial of Jesus before Pilate. Matthew gives his account of this final trial in chapter 27, verses 15-31 of his Gospel. Mark’s record of the same is found in 15:6-20. John, in 18:39–19:16, gives his account of this final trial.<\/p>\n In Luke 23:13-16 we find Pilate’s report to the Jews concerning the results of his inquiry concerning Jesus. He returned the verdict of innocency. In his report he said: „I having examined him before you, found no fault in this man touching those things whereof ye accuse him. …“<\/p>\n The reaction of the Jews to Pilate’s report is expressed in the following words, shouted by them: „Away with this man, and release unto us Barabbas.“ Barabbas was an insurrectionist who was guilty of murder as well as insurrection. It was Pilate’s custom to release to the Jews a prisoner, whom they might choose, at that time. They preferred a murderer and an insurrectionist to the Lord Jesus Christ–a sad choice!<\/p>\n In verses 20 and 21 we see that Pilate, again desiring to release Jesus, spoke to the multitudes, appealing to their reason. But being beyond the limits of reasoning, they shouted: „Crucify, crucify him.“ There was only one thought that was dominant in their minds–to get rid of Jesus.<\/p>\n A third time Pilate appealed to the Jews, trying to win them from their insane jealousy and hatred against the Lord. In trying to persuade them, Pilate said, „Why, what evil hath this man done? I have found no cause of death in him; I will therefore chastise him and release him.“ But the more Pilate attempted to release Jesus, the more vehemently the enemies of our Lord shouted and demanded His being crucified. Finally, when Pilate saw that his pleadings availed nothing, he yielded to the insistence of the Jews and delivered Christ over to be crucified.<\/p>\n Matthew informs us (Matt. 27:19) that in the midst of this trial–the second trial before Pilate–his wife sent to him, saying, „Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.“ Pilate knew that it was through envy that the Jews were demanding Christ’s execution. He found no fault with Christ. His wife urged him not to take any action against Jesus. Doubtless these are the real reasons that led Pilate to wish His release. But Pilate’s was a weak character. He did not stand for his convictions. He was easily intimidated by the threats of the Jews and what they said. He therefore delivered the Lord, the Prince of Life, to be crucified.<\/p>\n In a feeble symbolic act Pilate washed his hands in a bowl of water in the presence of the enemies of Jesus, saying: „I am innocent of the blood of this righteous man.“ Finally, he told the Jews, „… see ye to it.“ Then „all the people answered and said, His blood be on us, and on our children“ (Matt. 27:25). The leaders of Israel voluntarily assumed all responsibility for the blood of the Lord Jesus Christ. They were willing, not only to bear the responsibility themselves, but for their children also to shoulder the same. The leaders of Israel have never repudiated this responsibility that was assumed by their progenitors. They, however, will have to disavow it and plead for the Lord Jesus to return in order to establish His reign of righteousness.<\/p>\n After the verdict had been passed irrevocably by Pilate, our Lord was led out to Golgotha to be crucified. He at first bore His cross. As they were going on their way, the authorities impressed „one Simon of Cyrene, coming from the country,“ into service to carry the cross for the Lord.<\/p>\n Dear friend, Jesus bore the cross for us! Are we bearing our cross for Him?<\/span><\/p>\n \n An Exposition of The Gospel According to Luke OUR STUDIES IN LUKE thus far have brought us to the point of considering the crucifixion and the burial of the Lord Jesus Christ.<\/p>\n That the Messiah would suffer by crucifixion was clearly revealed in Psalm 22:1-21. A casual reading of this portion of the psalm shows the Messiah in an elevated position, with His body in contortions, while He is surrounded by vicious characters whom the prophet compares to bellowing bulls and howling dogs. The Lord Jesus, during the last six months of His personal ministry, repeatedly told His disciples how He would go to Jerusalem, be mistreated by the leaders of the Jews, and would finally be executed. He also revealed the fact that on the third day He would rise again from the dead. For some reason or other the Apostles could never take in the significance of His prediction. Hence, when He was interred in Joseph’s new tomb their hopes of salvation and of deliverance by Him were buried with Him.<\/p>\n According to John 19:17 the Lord Jesus started out bearing the cross as He was being led to the location known as the place of „The skull,“ which in Hebrew is called Golgotha–a little mound or hill north of the city of Jerusalem. Not only did Jesus bear the cross Himself, but Simon of Cyrene was impressed into service and bore it the latter part of the way.<\/p>\n As the procession was slowly moving along, the throngs of people and the women burst forth into lamentations and wailings because of the fate that was overtaking Jesus. But turning to them the Lord 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 breasts that never gave suck. 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. 31 For if they do these things in the green tree, what shall be done in the dry?“ (Luke 23:28-31). Little did the multitudes and those friends of Jesus realize the import of the language which He was speaking. He knew that sin never pays. One’s sin will always find him out. People reap what they sow. The leaders of Israel, in rejecting Christ, sowed a wind, but they reaped a whirlwind in the calamity of A.D. 70, the thing to which Jesus here refers–the downfall and overthrow of the Jewish race in A.D. 70.<\/p>\n At the same time there were two malefactors who were crucified along with Jesus, as we learn in Luke 23:32.<\/p>\n In Luke 23:33-38 we see the actual crucifixion. Jesus was put upon the cross. On each side of Him was crucified one of the two thieves. Forgetful of self and thoughtful of others, our Lord as usual was concerned with the interest and welfare of others. He prayed to God to forgive those who had executed Him, saying: „Father, forgive them; for they know not what they do.“ Had the rulers of this world realized the import and the gravity of their actions, they never would have crucified the Lord of Glory (I Cor. 2:8). According to Luke 23:35 the rulers scoffed at Jesus, saying: „He saved others; let him save himself, if this is the Christ of God, his chosen.“ Also the soldiers mocked Him, saying: „If thou art the King of the Jews, save thyself.“ Above His head was the inscription; „THIS IS THE KING OF THE JEWS,“ written in Latin, Greek, and Hebrew.<\/p>\n At first both of the thieves, together with the leaders of the Jews, threw insults into the face of Jesus (Matt. 27:33-44). Finally, one of the thieves said: „Art not thou the Christ? save thyself and us.“ But the other rebuked him, saying; „Dost thou not even fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds; but this man hath done nothing amiss“ (Luke 23:40, 41). He had seen the folly of his actions prior to this time and thus was taking a sane, sensible view of life in his present situation. Then, in simple faith and deep contrition, he said to the Lord Jesus: „Jesus, remember me when thou comest in thy kingdom.“ He realized that Jesus was a King, and that He had a kingdom. The kingdom of which He was speaking was a spiritual kingdom, for Jesus at His first advent came to establish such a regime upon the earth, as is learned from numerous prophecies of the Old Testament and from a number of predictions in the New. Jesus replied to this penitent thief: „Verily I say unto thee, Today shalt thou be with me in Paradise“ (23:43).<\/p>\n The place to which all who went upon death from Adam to Christ’s crucifixion was called, in the Old Testament, Sheol, but in the New Testament, Hades. This place of departed spirits was divided into two sections, separated by a vast gulf (Luke, chap. 16). To one of these apartments the lost went; the other, the saved entered. In this latter compartment Abraham and Lazarus, and all the redeemed were gathered. Jesus knew that, when He died, He would make His descent to Sheol–going there for a definite, specific purpose. He assured the penitent thief that, because of his having turned to Him, the Saviour of the world, as he had done by faith and in genuine repentance, he would go to that apartment of Hades where Abraham was, known as Paradise. From the language of Jesus we see that He assured the penitent thief that he would be saved throughout all eternity.<\/p>\n What a wonderful provision God has made for those who turn, even in extreme emergencies, and look to Him for peace and pardon! We praise God that He has put salvation upon the basis of sovereign grace, which is appropriated by faith on the part of the penitent believer.<\/p>\n In Luke 23:44-49 we have the account of our Lord’s death. When we look at all the accounts we see that He was nailed to the cross around nine o’clock in the morning. He hung there until the sixth hour, which was twelve o’clock, noon. At that time darkness came over the whole land. The sun’s light failed. This pall of darkness, symbolic of the events which were transpiring, fell upon the earth for three hours–until three o’clock in the afternoon. At that time the veil of the Temple was rent, the one separating the holy place from the most holy. This was a significant act, which symbolized, as we see from the Book of Hebrews, the rending of the veil between earth and heaven, and the opening up of the new and living way, whereby men may approach God in worship with full assurance and confidence.<\/p>\n Finally, at the ninth hour, Jesus with a loud voice cried, saying: „Father, into thy hands I commend my spirit.“ „… and having said this, he gave up the ghost,“ and the spirit departed from the body.<\/p>\n When the centurion, who was in charge of the execution, and those with him saw what was transpiring, and the things that were done, they „feared exceedingly, saying, Truly this was the Son of God“ (Matt. 27:54). The multitudes who had come out to see what was going on, when they beheld all these things, „returned smiting their breasts“ (Luke 23:48). All His acquaintances and the women who had followed from Galilee stood afar off, observing these unusual and breath-taking events (23:49).<\/p>\n There are recorded by the Evangelists seven utterances of our Lord upon the cross. It is impossible for anyone to make out the chronological order of these marvelous utterances; he can only note what was said. Volumes are contained in these statements. The sayings are as follows: „Father, forgive them; for they know not what they do“ (Luke 23:34); „My God, my God, why hast thou forsaken me?“ (Matt. 27:46); „Verily I say unto thee, Today shall thou be with me in Paradise“ (Luke 23:48); „Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother!“ (John 19:26,27); „I thirst“ (John 19:28); „It is finished“ (John 19:30); „Father, into thy hands I commend my spirit“ (Luke 23:46).<\/p>\n These utterances of our Lord are of the utmost importance, because in them are reflected the profoundest truths concerning our redemption.<\/p>\n The perennial question which we meet on every hand pertaining to the crucifixion is: On what day of the week was our Lord executed? Mark tells us that Jesus was buried on the day of „the Preparation,“ that is, the day before the sabbath: „And when even was now come, because it was the Preparation, that is, the day before the sabbath, 43 there came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus“ (Mark 15:42,43). Jesus was therefore crucified on the Preparation, which was the day before the sabbath, the weekly sabbath. Without equivocation then, according to Mark’s statement, our Lord was crucified on Friday, and was buried late in the evening of that day. On this point John gives us this bit of information: „The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day<\/i>), asked of Pilate that their legs might be broken, and that they might be taken away“ (John 19:31). Thus John’s testimony concerning the day of Christ’s crucifixion is in perfect harmony with Mark’s, namely, that it occurred on the day of the Preparation, which was the day before the sabbath. This is also in perfect accord with what Luke tells us. When Joseph of Arimathaea claimed the body of Jesus from Pilate, he buried it in his own new tomb; „And it was the day of the Preparation, and the sabbath drew on“ (Luke 23:54). The women, according to verse 55, noted the place where Jesus was laid, then they returned and prepared spices and ointments, and on the sabbath day rested according to the commandment. But on the first day of the week the women visited the tomb and found it empty. The first day of the week is what we call Sunday. Thus there are three days mentioned, which succeeded each other: first, „the Preparation, that is, the day before the sabbath,“ or Friday; then, the sabbath came on and the people rested according to the commandment of Moses; and then the next day, „the first day of the week.“ Very early on that day the women visited the tomb and found it empty. Without equivocation, we may affirm with positiveness that Christ was crucified on Friday; that He was buried, and that He arose on the first day of the week. These facts are in fulfillment of our Lord’s literal statement that He would rise on the third day, or the other statements found in several places that after three days He would rise again.<\/p>\n Joseph of Arimathaea and Nicodemus lovingly laid their Lord to rest to the best of their abilities, under the existing conditions. We are told that Joseph was looking forward to the establishment of the kingdom of God upon earth, which was really fulfilled on the first Pentecost after the resurrection of Christ.<\/p>\n Our Lord was laid in a tomb, but praise God, He arose triumphantly!<\/p>\n <\/span><\/p>\n <\/center><\/p>\n
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