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.
And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.
And the chief priests accused him of many things: but he answered nothing.
And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
But Jesus yet answered nothing; so that Pilate marvelled.
Now at that feast he released unto them one prisoner, whomsoever they desired.
And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
And the multitude crying aloud began to desire him to do as he had ever done unto them.
But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
For he knew that the chief priests had delivered him for envy.
But the chief priests moved the people, that he should rather release Barabbas unto them.
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?
And they cried out again, Crucify him.
Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
And the soldiers led him away into the hall, called Pretorium; and they call together the whole band.
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!
And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
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.
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.
And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
And they gave him to drink wine mingled with myrrh: but he received it not.
And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
And it was the third hour, and they crucified him.
And the superscription of his accusation was written over, THE KING OF THE JEWS.
And with him they crucify two thieves; the one on his right hand, and the other on his left.
And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
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.
Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
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, saying, 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 Elias.
And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
And Jesus cried with a loud voice, and gave up the ghost.
And the veil of the temple was rent in twain from the top to the bottom.
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.
There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
And now when the even was come, because it was the preparation, that is, the day before the sabbath,
Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.
And when he knew it of the centurion, he gave the body to Joseph.
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.
And Mary Magdalene and Mary the mother of Joses beheld where he was laid.
Mark 15 stands as a pivotal chapter in the Gospel, offering a stark and sobering account of Jesus's journey to the cross. It's a chapter that echoes throughout the entire Bible, highlighting the immense love of God for humanity (John 3:16) amidst violence, dishonor, and death. Every person, save Christ, is tainted with sin, making Jesus's sacrifice essential for forgiveness and reconciliation with God. This chapter parallels accounts in Matthew 27, Luke 23, and John 19, each offering unique perspectives on this world-altering event. The subsequent chapter unveils the glorious miracle of His resurrection, providing hope after the darkness.
From Triumph to Trial (Mark 15:1-15)
Following three years of public ministry and a week of intense debates with Jewish leaders (Mark 11:27-12:37), Jesus willingly allows Himself to be arrested. The Jewish council, the Sanhedrin, sees victory within reach. The disciples are scattered, their hopes of earthly reign seemingly crushed. Yet, Jesus remains steadfast, knowing this is the very reason He came (Matthew 20:17-19).
In the morning, the Sanhedrin, led by the high priest, convenes (Mark 15:1). They had already held a trial through the night (Mark 14:53-65) and found Jesus guilty of blasphemy, a religious crime. However, under Roman rule, they lacked the authority to execute Him (John 18:31). Therefore, they seek Pontius Pilate's intervention, the Roman governor of Judea (AD 26-36). Normally residing in Caesarea Maritima, Pilate was in Jerusalem for Passover to maintain order amidst the large influx of Jewish pilgrims.
To convince Pilate, they twist Jesus's claim of being the Messiah into a charge of sedition, alleging He claimed to be King of the Jews, a direct challenge to Caesar (Mark 15:2). This was a shrewd move, considering the history of Jewish rebellions against Rome. Pilate's question, "Are you the King of the Jews?" receives Jesus's affirmative response, "You say so." This affirmation forms the basis for the accusations against Him (Mark 15:18, 26, 32). However, Jesus's understanding of kingship transcends Pilate's earthly concerns (John 18:36).
Pilate, unconvinced of Jesus's threat to Roman authority, initially seeks to avoid involvement. He sends Jesus to Herod Antipas, the tetrarch of Galilee, who was in Jerusalem for the Passover (Luke 23:6-12). Antipas, intrigued by Jesus, hopes to witness a miracle. However, Jesus refuses to defend Himself, leading Antipas to agree with Pilate's assessment that He poses no threat (Luke 23:14-15).
Pilate realizes the Sanhedrin's motivation is jealousy (Mark 15:10). Yet, he fears the potential for a riot, understanding the Sanhedrin's influence over the Passover crowds. Even his wife warns him against harming an innocent man (Matthew 27:19).
In an attempt to appease the crowd and avoid responsibility, Pilate offers a choice: release Jesus or Barabbas, a notorious murderer (Mark 15:6-14). Exploiting the Passover custom of releasing a prisoner, Pilate hopes the crowd will choose Jesus. However, the chief priests incite the crowd to demand Barabbas's release, a man involved in rebellion against Roman rule (Mark 15:7, 11). When Pilate asks what to do with Jesus, the crowd, fueled by the religious leaders, shouts, "Crucify Him!" (Mark 15:12-13). Despite recognizing the injustice, Pilate prioritizes maintaining order over justice.
Ultimately, fearing a riot and seeking to appease the crowd, Pilate succumbs to their demands (Mark 15:15). He washes his hands, symbolically refusing legal responsibility (Matthew 27:24), and delivers Jesus to be crucified. The crowd, in turn, assumes responsibility for Jesus's death (Matthew 27:25) and declares allegiance to Caesar alone (John 19:15). Before being handed over, Jesus is brutally flogged, a Roman punishment involving a whip with embedded bone or metal fragments designed to tear the flesh.
Mockery and the Road to Golgotha (Mark 15:16-22)
The Roman soldiers, after the sentencing, lead Jesus away to be crucified, but not before subjecting Him to cruel mockery (Mark 15:16-20). They dress Him in a purple robe, place a crown of thorns on His head, and hail Him as "King of the Jews," all while beating Him with a stick and spitting on Him. This scene underscores the depths of human cruelty and the humiliation Jesus endured. Consider the words of Hebrews 12:3, "Consider him who endured such hostility from sinners against himself, so that you won’t grow weary and give up."
Weakened by the trial, flogging, and emotional torment, Jesus is unable to carry His cross. The soldiers compel Simon of Cyrene, a man from northern Africa, to carry it for Him (Mark 15:21). This act of forced servitude becomes an unexpected moment of participation in Jesus's suffering.
They arrive at Golgotha, an Aramaic name meaning "Place of the Skull" (Mark 15:22). The Latin word for skull is "Calvaria," hence the English term "Calvary." Situated near Jerusalem, outside the city walls (John 19:20; Hebrews 13:12), Golgotha becomes the stage for the ultimate act of sacrifice.
The Crucifixion and the King's Agony (Mark 15:23-32)
Offered wine mixed with myrrh, a pain-numbing concoction, Jesus refuses it (Mark 15:23). He chooses to endure the full weight of suffering, refusing to lessen the pain He willingly embraced.
Crucified between two criminals (Mark 15:27), Jesus becomes the focal point of mockery and scorn. The soldiers cast lots for His clothes (Mark 15:24), fulfilling the prophecy of Psalm 22:16-18. Above Him, a sign proclaims, "The King of the Jews" (Mark 15:26), an ironic yet truthful declaration. He, the divine King, hangs on the cross, atoning for the sins of the world.
Passersby hurl insults (Mark 15:29), echoing the praise He received just days before as He entered Jerusalem (Mark 11:1-10). The chief priests and scribes join in, challenging Him to come down from the cross if He is truly the Messiah (Mark 15:31-32). They fail to understand that remaining on the cross was precisely what the Messiah had to do.
Darkness, the Cry of Abandonment, and the Temple Veil (Mark 15:33-38)
From noon until three in the afternoon, an unnatural darkness covers the land (Mark 15:33), a sign of God's judgment on sin. Then, Jesus cries out in Aramaic, "Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" (Mark 15:34). This cry echoes Psalm 22:1, expressing the profound sense of abandonment Jesus experienced as He bore the weight of the world's sin. While the Trinitarian nature of God remains unbroken, the Son experiences a judicial separation from the Father as He suffers for humanity's transgressions.
Some misunderstand Jesus's cry, thinking He is calling for Elijah (Mark 15:35). They offer Him sour wine and mockingly say, "Let's see if Elijah comes to take him down" (Mark 15:36). Finally, Jesus cries out in a loud voice and breathes His last (Mark 15:37). His willing sacrifice is complete.
At that very moment, the curtain of the temple is torn in two from top to bottom (Mark 15:38). This symbolizes the removal of the barrier between humanity and God, a barrier created by sin. Through Jesus's atoning sacrifice, access to God is now available to all. We no longer need a human high priest to offer sacrifices repeatedly. Jesus Christ, the God-Man, is our great high priest, who offered Himself for sin once and for all (Hebrews 4:14; 7:27; 10:10, 12).
Recognition and Preparation for Burial (Mark 15:39-47)
Witnessing Jesus's death, the Roman centurion exclaims, "Truly this man was the Son of God!" (Mark 15:39). In the midst of judgment, salvation comes to a Gentile, demonstrating the universal reach of Jesus's sacrifice. While the disciples are absent, the women who followed and supported Jesus remain faithful, standing by Him in His final moments (Mark 15:40-41).
With the Sabbath approaching, Jesus's body needs to be buried quickly (Mark 15:42). Joseph of Arimathea, a respected member of the Sanhedrin who had secretly believed in Jesus (Luke 23:50-51), bravely requests Jesus's body from Pilate (Mark 15:43). After confirming Jesus's death with the centurion, Pilate grants Joseph's request (Mark 15:44-45).
Joseph, with the help of Nicodemus (John 19:39), hastily wraps Jesus's body in linen cloth with spices and lays Him in a new tomb (Mark 15:46; Matthew 27:59-60). Mary Magdalene and Mary the mother of Joses observe where He is buried (Mark 15:47), planning to return after the Sabbath. The chief priests and Pharisees, remembering Jesus's prediction of resurrection, request Pilate to secure the tomb with a seal and guards (Matthew 27:62-66), unknowingly setting the stage for the ultimate triumph over death.
While the women prepare burial spices (Luke 23:56) and the disciples remain in hiding (John 20:19), Jesus welcomes the repentant thief into paradise (Luke 23:42-43). The stage is set for the resurrection, the event that transforms the meaning of the cross from a symbol of defeat to a symbol of victory, hope, and eternal life.
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.
And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.
And the chief priests accused him of many things: but he answered nothing.
And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
But Jesus yet answered nothing; so that Pilate marvelled.
Now at that feast he released unto them one prisoner, whomsoever they desired.
And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
And the multitude crying aloud began to desire him to do as he had ever done unto them.
But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
For he knew that the chief priests had delivered him for envy.
But the chief priests moved the people, that he should rather release Barabbas unto them.
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?
And they cried out again, Crucify him.
Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
And the soldiers led him away into the hall, called Pretorium; and they call together the whole band.
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!
And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
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.
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.
And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.
And they gave him to drink wine mingled with myrrh: but he received it not.
And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
And it was the third hour, and they crucified him.
And the superscription of his accusation was written over, THE KING OF THE JEWS.
And with him they crucify two thieves; the one on his right hand, and the other on his left.
And the scripture was fulfilled, which saith, And he was numbered with the transgressors.
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.
Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.
Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
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, saying, 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 Elias.
And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
And Jesus cried with a loud voice, and gave up the ghost.
And the veil of the temple was rent in twain from the top to the bottom.
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.
There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
And now when the even was come, because it was the preparation, that is, the day before the sabbath,
Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.
And when he knew it of the centurion, he gave the body to Joseph.
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.
And Mary Magdalene and Mary the mother of Joses beheld where he was laid.
Mark 15 stands as a pivotal chapter in the Gospel, offering a stark and sobering account of Jesus's journey to the cross. It's a chapter that echoes throughout the entire Bible, highlighting the immense love of God for humanity (John 3:16) amidst violence, dishonor, and death. Every person, save Christ, is tainted with sin, making Jesus's sacrifice essential for forgiveness and reconciliation with God. This chapter parallels accounts in Matthew 27, Luke 23, and John 19, each offering unique perspectives on this world-altering event. The subsequent chapter unveils the glorious miracle of His resurrection, providing hope after the darkness.
From Triumph to Trial (Mark 15:1-15)
Following three years of public ministry and a week of intense debates with Jewish leaders (Mark 11:27-12:37), Jesus willingly allows Himself to be arrested. The Jewish council, the Sanhedrin, sees victory within reach. The disciples are scattered, their hopes of earthly reign seemingly crushed. Yet, Jesus remains steadfast, knowing this is the very reason He came (Matthew 20:17-19).
In the morning, the Sanhedrin, led by the high priest, convenes (Mark 15:1). They had already held a trial through the night (Mark 14:53-65) and found Jesus guilty of blasphemy, a religious crime. However, under Roman rule, they lacked the authority to execute Him (John 18:31). Therefore, they seek Pontius Pilate's intervention, the Roman governor of Judea (AD 26-36). Normally residing in Caesarea Maritima, Pilate was in Jerusalem for Passover to maintain order amidst the large influx of Jewish pilgrims.
To convince Pilate, they twist Jesus's claim of being the Messiah into a charge of sedition, alleging He claimed to be King of the Jews, a direct challenge to Caesar (Mark 15:2). This was a shrewd move, considering the history of Jewish rebellions against Rome. Pilate's question, "Are you the King of the Jews?" receives Jesus's affirmative response, "You say so." This affirmation forms the basis for the accusations against Him (Mark 15:18, 26, 32). However, Jesus's understanding of kingship transcends Pilate's earthly concerns (John 18:36).
Pilate, unconvinced of Jesus's threat to Roman authority, initially seeks to avoid involvement. He sends Jesus to Herod Antipas, the tetrarch of Galilee, who was in Jerusalem for the Passover (Luke 23:6-12). Antipas, intrigued by Jesus, hopes to witness a miracle. However, Jesus refuses to defend Himself, leading Antipas to agree with Pilate's assessment that He poses no threat (Luke 23:14-15).
Pilate realizes the Sanhedrin's motivation is jealousy (Mark 15:10). Yet, he fears the potential for a riot, understanding the Sanhedrin's influence over the Passover crowds. Even his wife warns him against harming an innocent man (Matthew 27:19).
In an attempt to appease the crowd and avoid responsibility, Pilate offers a choice: release Jesus or Barabbas, a notorious murderer (Mark 15:6-14). Exploiting the Passover custom of releasing a prisoner, Pilate hopes the crowd will choose Jesus. However, the chief priests incite the crowd to demand Barabbas's release, a man involved in rebellion against Roman rule (Mark 15:7, 11). When Pilate asks what to do with Jesus, the crowd, fueled by the religious leaders, shouts, "Crucify Him!" (Mark 15:12-13). Despite recognizing the injustice, Pilate prioritizes maintaining order over justice.
Ultimately, fearing a riot and seeking to appease the crowd, Pilate succumbs to their demands (Mark 15:15). He washes his hands, symbolically refusing legal responsibility (Matthew 27:24), and delivers Jesus to be crucified. The crowd, in turn, assumes responsibility for Jesus's death (Matthew 27:25) and declares allegiance to Caesar alone (John 19:15). Before being handed over, Jesus is brutally flogged, a Roman punishment involving a whip with embedded bone or metal fragments designed to tear the flesh.
Mockery and the Road to Golgotha (Mark 15:16-22)
The Roman soldiers, after the sentencing, lead Jesus away to be crucified, but not before subjecting Him to cruel mockery (Mark 15:16-20). They dress Him in a purple robe, place a crown of thorns on His head, and hail Him as "King of the Jews," all while beating Him with a stick and spitting on Him. This scene underscores the depths of human cruelty and the humiliation Jesus endured. Consider the words of Hebrews 12:3, "Consider him who endured such hostility from sinners against himself, so that you won’t grow weary and give up."
Weakened by the trial, flogging, and emotional torment, Jesus is unable to carry His cross. The soldiers compel Simon of Cyrene, a man from northern Africa, to carry it for Him (Mark 15:21). This act of forced servitude becomes an unexpected moment of participation in Jesus's suffering.
They arrive at Golgotha, an Aramaic name meaning "Place of the Skull" (Mark 15:22). The Latin word for skull is "Calvaria," hence the English term "Calvary." Situated near Jerusalem, outside the city walls (John 19:20; Hebrews 13:12), Golgotha becomes the stage for the ultimate act of sacrifice.
The Crucifixion and the King's Agony (Mark 15:23-32)
Offered wine mixed with myrrh, a pain-numbing concoction, Jesus refuses it (Mark 15:23). He chooses to endure the full weight of suffering, refusing to lessen the pain He willingly embraced.
Crucified between two criminals (Mark 15:27), Jesus becomes the focal point of mockery and scorn. The soldiers cast lots for His clothes (Mark 15:24), fulfilling the prophecy of Psalm 22:16-18. Above Him, a sign proclaims, "The King of the Jews" (Mark 15:26), an ironic yet truthful declaration. He, the divine King, hangs on the cross, atoning for the sins of the world.
Passersby hurl insults (Mark 15:29), echoing the praise He received just days before as He entered Jerusalem (Mark 11:1-10). The chief priests and scribes join in, challenging Him to come down from the cross if He is truly the Messiah (Mark 15:31-32). They fail to understand that remaining on the cross was precisely what the Messiah had to do.
Darkness, the Cry of Abandonment, and the Temple Veil (Mark 15:33-38)
From noon until three in the afternoon, an unnatural darkness covers the land (Mark 15:33), a sign of God's judgment on sin. Then, Jesus cries out in Aramaic, "Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" (Mark 15:34). This cry echoes Psalm 22:1, expressing the profound sense of abandonment Jesus experienced as He bore the weight of the world's sin. While the Trinitarian nature of God remains unbroken, the Son experiences a judicial separation from the Father as He suffers for humanity's transgressions.
Some misunderstand Jesus's cry, thinking He is calling for Elijah (Mark 15:35). They offer Him sour wine and mockingly say, "Let's see if Elijah comes to take him down" (Mark 15:36). Finally, Jesus cries out in a loud voice and breathes His last (Mark 15:37). His willing sacrifice is complete.
At that very moment, the curtain of the temple is torn in two from top to bottom (Mark 15:38). This symbolizes the removal of the barrier between humanity and God, a barrier created by sin. Through Jesus's atoning sacrifice, access to God is now available to all. We no longer need a human high priest to offer sacrifices repeatedly. Jesus Christ, the God-Man, is our great high priest, who offered Himself for sin once and for all (Hebrews 4:14; 7:27; 10:10, 12).
Recognition and Preparation for Burial (Mark 15:39-47)
Witnessing Jesus's death, the Roman centurion exclaims, "Truly this man was the Son of God!" (Mark 15:39). In the midst of judgment, salvation comes to a Gentile, demonstrating the universal reach of Jesus's sacrifice. While the disciples are absent, the women who followed and supported Jesus remain faithful, standing by Him in His final moments (Mark 15:40-41).
With the Sabbath approaching, Jesus's body needs to be buried quickly (Mark 15:42). Joseph of Arimathea, a respected member of the Sanhedrin who had secretly believed in Jesus (Luke 23:50-51), bravely requests Jesus's body from Pilate (Mark 15:43). After confirming Jesus's death with the centurion, Pilate grants Joseph's request (Mark 15:44-45).
Joseph, with the help of Nicodemus (John 19:39), hastily wraps Jesus's body in linen cloth with spices and lays Him in a new tomb (Mark 15:46; Matthew 27:59-60). Mary Magdalene and Mary the mother of Joses observe where He is buried (Mark 15:47), planning to return after the Sabbath. The chief priests and Pharisees, remembering Jesus's prediction of resurrection, request Pilate to secure the tomb with a seal and guards (Matthew 27:62-66), unknowingly setting the stage for the ultimate triumph over death.
While the women prepare burial spices (Luke 23:56) and the disciples remain in hiding (John 20:19), Jesus welcomes the repentant thief into paradise (Luke 23:42-43). The stage is set for the resurrection, the event that transforms the meaning of the cross from a symbol of defeat to a symbol of victory, hope, and eternal life.