<p>27:26 <em>Then he released Barabbas to them, but Jesus he scourged</em>- As soon as the sentence was pronounced: You shall be crucified, the victim was stripped naked and fastened to a post about as high as the waist and then flogged. Josephus twice mentions that the body was stripped naked and flogged until the flesh hung down in shreds. 13 stripes were against His breast, 26 on the back. They probably chanted them. He may have had a slab of iron between His teeth to grit against. Men were known to have bitten their tongues in two during the whipping. John Pollock explains that the victim was stretched with hands above his head, whipped by naked slaves with a device of three leather thongs laced with pieces of sharpened bone, whilst a clerk stood with a slab on which to take down confessions (John Pollock, <em>The Master </em>(Victor Books, 1985), p. 160). &nbsp;</p><p>Scourging was usually &quot;accomplished by tying the victim's wrists to an iron ring set about knee level, so that he would be bent over; or, facing or backed to a column, the wrists would be tied overhead. There were probably two scourgers, standing on each side, each with whips five or six feet long ending in two leather thongs tipped with metal. As the scourging whips fell across the victim's back they would wrap around his body at times lacerating his body front and back, so that scourge marks soon covered all of his body except the head, feet, and forearms... It was uncommon for the Romans to both scourge and crucify a person. Why was it done to Jesus? It has been conjectured by some scholars that Pilate thought by excessive scourging and beating of Jesus the Jewish council would be satisfied. They weren't&quot; (Frank C. Tribbe, <em>Portrait Of Jesus</em> (New York: Stein and Day, 1983)).</p><p>Significantly, very few actual details are given by the Gospel writers of both the scourging and the crucifixion. It could be that they felt it impossible to dwell upon these things; or it could be that they and their readers knew what was involved in these practices, and we are left to dwell upon them in our own imagination. We are intended to reconstruct in our own minds what may have happened&hellip; We have a solemn duty towards Him to do this. This is perhaps why the tenses change so dramatically in the records. Take just Mk. 15:23-26: &ldquo;They offered&hellip; they crucify&hellip; and part&hellip; casting lots&hellip; crucified&hellip; was written&quot;. These arresting changes are surely to encourage us to re-live it all. Mark speaks of &ldquo;they crucify him&quot;, going on to say that &ldquo;then are there two crucified with him&quot; (Mk. 15:38 RV), whereas Luke records the act in the past tense. Mark&rsquo;s present tenses are arresting: &ldquo;plaiting&hellip;they clothe him&hellip;they smote&hellip;&quot; (:17,19 RV). Perhaps Mark is seeking consciously to make us imagine it all as going on before our eyes. Mt. 27:38 RV has a similar dramatic change: &ldquo;Then are there crucified with him&hellip;&quot;.</p><p>All men usually screamed out something, anything, in the hope that the lashing would therefore be shortened. The Lord's silence at this time would have been yet one more thing which awed His tormentors. There were runnels, Pollock says, in which the blood drained away. The scourging would already have been done twice for the thieves. The Angel watchers of the skies would have peered down into that blood, as they did in cherubic form into the blood on the mercy seat. The blood of the Son of God was treated by men as something ordinary, thoughtlessly mixed with that of criminals, and was trodden under foot. Perhaps it was to this aspect of the Lord's sufferings and insult that Heb. 10:29 refers to, in describing the crucifixion (and the Lord's <em>re-crucifixion</em> by fallen believers) as counting the blood of the covenant an unholy thing, and thereby treading underfoot the Son of God (cp. Heb. 6:6 RV mg &ldquo;<em>while </em>they crucify the son of God&quot;, suggesting that once this ongoing re-crucifixion stops, men can be forgiven). The despising and treading under of that blood in a literal sense only occurred at the scourging. It was observed by some first century writers that the length of time it took a crucifixion victim to die was related to the severity of the scourging. The Lord's relatively quick death may therefore (although not necessarily) reflect the brutality with which He was treated at this time. When Peter speaks of how we are healed by Christ's &quot;stripes&quot; (1 Pet. 2:24), uses an especially intense word to describe the scourging. It could be that he somehow saw or heard about the scourging, and saw it as parallel to Christ suffering for us &quot;on the tree&quot;. The Lord's bloody sweat in Gethsemane has been identified as hemohidrosis, an extreme nervous state in which there is haemorrhage into the sweat glands, and therefore the skin becomes fragile and tender. This would have meant that flogging, the carrying of the cross and the constant friction between His back and the rough wood would have been agonizing. Hemohidrosis also produces severe chills. The Lord would have been shivering in the cold darkness of His final hours, with every involuntary movement causing agony to the nerves which the nails purposefully transfixed.</p><p><em>And delivered to be crucified</em>- Having been flogged until the skin was left hanging in bloody shreds (Josephus), His clothes would have stuck to the skin. Taking the clothes off would have ripped some shreds away. The process of dressing and undressing would have done the same. And then the cross was laid on that bare back. The word translated &quot;delivered&quot; or &quot;betrayed&quot; is commonly used in the records. Judas handed over the Lord to the Jews, the Jews handed Him over to Pilate and the Romans, and they handed Him back to the Jews to crucify. All this was only how things seemed on earth, because all was in the Father's hands. The Lord must surely have meditated upon this- that He was giving Himself, and they were merely the process He was using to do that.<br />The moment of the Lord being delivered over by Pilate is so emphasized. There are few details in the record which are recorded verbatim by all the writers (Mt. 27:26; Mk. 15:15; Lk. 23:25; Jn. 19:16). The Lord had prophesied this moment of handing over, as if this was something which He dreaded (Mk. 9:31; 10:33); that point when He was outside the legal process, and must now face His destruction. The Angels reminded the disciples: &quot;Remember <em>how</em> he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men&quot; (Lk. 24:6,7). The emphasis is on &quot;<em>How</em>&quot;, with what passion and emphasis. Rom. 4:25 makes this moment of handing over equivalent to His actual death: &quot; Who was <em>delivered</em> (s.w.) for our offences, and raised again for our justification&quot;. So much stress is put on this moment of being delivered over to crucifixion. The Gospel records stress that Pilate delivered Him up; but in fact God did (Rom. 8:32); indeed, the Lord delivered Himself up (Gal. 2:20; Eph. 5:2,25). Always the same word is used. These passages also stress that He delivered Himself up, and was delivered up, <em>for us</em>. It was <em>our salvation</em> which motivated Him at the moment of being delivered up. Perhaps it was at that moment that He had the greatest temptation to walk through the midst of them and back to Galilee. As the crowd surged forward and cheered, knowing they'd won the battle of wills with Pilate...&quot;take ye him and crucify him&quot; ringing in His mind... this was it. This was the end. How He must have been tempted to pray again His prayer: &quot;Let this cup pass from me...&quot;. Jerusalem was a small town by modern standards, with no more than 10,000 inhabitants. There must have been faces in that crowd which, through swollen eyes, He recognized; some whose children had benefited from His miracles, whose ears had heard His discourses with wonderment. The emphasis on this moment of delivering up is so great that there must have been an especial sacrifice on the Lord's part. But He &quot;gave himself up&quot; to <em>God</em> not men (1 Pet. 2:23); He knew He was giving Himself as an offering to <em>God</em> as the crowd came forward and the soldiers once again led Him. The almost terrifying thing is that <em>we,</em> for the sake of our identity with Christ, are also &quot;delivered up to death&quot; (2 Cor. 4:11). We are asked to share, in principle, the height of devotion that He reached in that moment.&nbsp; Analysing 2 Cor. 4:10,11 in more detail, we find a number of parallels:</p><table border=1 cellspacing=3 cellpadding=0>    <tbody>        <tr>            <td valign=top>            <p>            v. 10</p>            </td>            <td valign=top>            <p>v. 11</p>            </td>        </tr>        <tr>            <td valign=top>            <p>Always</p>            </td>            <td valign=top>            <p>For we which   live are alway</p>            </td>        </tr>        <tr>            <td valign=top>            <p>bearing about   in the body the dying of the Lord Jesus</p>            </td>            <td valign=top>            <p>delivered unto   death for Jesus&rsquo; sake</p>            </td>        </tr>        <tr>            <td valign=top>            <p>that the life   also of Jesus</p>            </td>            <td valign=top>            <p>that the life   also of Jesus</p>            </td>        </tr>        <tr>            <td valign=top>            <p>might be   manifest in our body</p>            </td>            <td valign=top>            <p>might be made   manifest in our mortal flesh.</p>            </td>        </tr>    </tbody></table><p>The second parallel is significant. To be delivered unto death for Jesus&rsquo; sake is to bear about in an ongoing sense His crucifixion. This means that His being &ldquo;delivered over&quot; was seen by Paul as a cameo of His whole sufferings on the cross.</p>