Gospel of Mark/Chapter 15:1-21/Commentary

The Gospel of Mark Chapter 15:1-21 15:1 “And early in the morning the chief priests with the elders and scribes, and the Council, immediately held a consultation; and binding Jesus, they led Him away, and delivered Him up to Pilate” Evidently most the rulers were in favor of condemning Jesus (Matthew 16:21) and yet there were a couple of exceptions (Luke 23:50). “What seems to be spoken of here is not another gathering of the Sanhedrin but the final stages of the meeting that had begun late the night before” (Gaebelein, p. 773). “Delivered Him up to Pilate”: “When the Jews rejected as king over all Palestine the wicked Archelaus, latest scion of Herod the Great, they sought direct Roman intervention.

Procurators were appointed as civil and military governor of Judea and Samaria with their usual residence located at Caesarea, the Roman administrative capital of Palestine” (Fowler p. 792). Pilate will rule from 26-36 A.D., and the Jewish leaders must approach him because by this time the Jews had lost the right to execute the death penalty (John 18:31). Pilate usually lived in Caesarea, but due to the high concentration of Jewish people who packed into Jerusalem during the Jewish feasts, Roman troops accompanying the governor typically rolled into Jerusalem to provide order.

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15:2 “And Pilate questioned Him, ‘Are You the King of the Jews?’ And answering He said to him, ‘It is as you say’”: Mark says that this group of Jewish leaders held of consultation. From the other gospels it is apparent that part of this meeting included the decision to change the charge against Jesus. The Jews had decided to condemn Jesus on the charge of blasphemy, yet they knew that the Roman authorities would not have considered blasphemy a punishable crime.

Such had to do with Jewish religious beliefs, and this was of no concern to the Romans. Therefore, they come before Pilate and accuse Jesus of treason against the Roman government (Luke 23:2).

15:2 “Are You the King of the Jews?”: “You” is in emphatic position in the Greek text, thus signifying, ‘Thou, one so humbled, the king of the Jews?’ So pitiable was the appearance of Jesus and so humiliating was His position that there was no occasion for any serious consideration of such a charge” (Woods pp. 385-386). The Sanhedrin had presented three charges; He perverts the nation, forbids us to pay taxes to Rome, and claims to be a King (Luke 23:2). The charges were basically one charge, “This man is a politically dangerous individual, an enemy of the empire. He is guilty of treason.”

Barclay notes as one reads the following conversation between Jesus and Pilate: “First and foremost, no one can read this story without seeing the sheer majesty of Jesus. There is no sense that Jesus is upon trial. Pilate may have treated many Jewish things with arrogant contempt, but he did not so treat Jesus. As we read the story, we cannot help feeling that it is Jesus who is in control and Pilate who is bewildered and floundering in a situation which he cannot understand” (pp. 283284).

The very fact that Pilate takes the time to interview Jesus suggests that he was suspicious of the Jewish accusations against Jesus. Pilate knew that the Jewish leaders hated Roman occupation, so why should they suddenly become the “champions of Roman honor and Roman interests?” (Geldenhuys p. 592). “Even though the Jews considered Pilate cruel, when it is their turn to be crude and cruel, they need him” (Fowler p. 813).

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15:2 “It is as you say”: “He seems to be saying. ‘Yes, I am the king of the Jews,; but your concept of what that means and mine are poles apart” (Gaebelein p.

773). At this junction, John has Jesus and Pilate talking about both the nature of His kingdom and the nature of truth (John 18:36-38).

15:3 “And the chief priests began to accuse Him harshly”: Apparently the Jewish leadership was afraid that they were losing ground with Pilate, who either had already had or would say, “I find no guilt in Him” (John 18:38). It is clear that Pilate came out to pronounce His verdict; Jesus was led out with him. The Jews cling to the accusation of sedition, “and seek to make the largeness of the territory where Jesus operated overshadow and conceal the smallness of their testimony as to what His operations were” (McGarvey p. 708).

15:4 “And Pilate was questioning Him again, saying, ‘Do You make no answer?

See how many charges they bring against You?’” “Pilate was irritated that Jesus did not speak in His own defense. He had already seen enough of our Lord’s wisdom to assure him that it would be an easy matter for him to expose the malicious emptiness of all these charges” (McGarvey p.

708). Jesus’ silence here is a matter of prophecy (Isaiah 53:7). Pilate seems amazed at Jesus’ silence, because Pilate can see that He is an intelligent man and that Jesus is not a wide-eyed fanatic, but the complete opposite of the typical Jewish revolutionary. “Having observed the Lord’s unfanatical, deep sincerity and wisdom, the procurator recognized how unfounded were the charges…Pilate had never concluded a trial where there were no counter-arguments. Jesus, the man who had a brilliant comeback for everyone, should be worshipped not only for His treasured sayings, but also for His marvelous silence. Pilate is surprised and perplexed by Jesus’ adamant silence, because He had been so pleasant and helpful before. Why not talk now? Was He above all fear of death? While everyone around wavered and plotted, Jesus continued to keep His mind on what was really happening” (Fowler pp. 818,819).

15:5 “But Jesus made no further answer; so that Pilate was amazed”: Jesus’ composure and calmness in the face of all these accusations impressed Pilate.

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15:6 “Now at the feast he used to release for them any one prisoner whom they requested” Mark now introduces a Jewish custom that will come into play later in the chapter.

“You have a custom” (John 18:39). “This practice was continued by Roman rulers to foster political good will toward Rome in this occupied, restless nation” (Reese p. 821).

15:7 “And the man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection”: Mark further notes that this man had committed insurrection and murder, which had started in Jerusalem (Luke 23:19,25). Therefore, Barabbas was nothing more than a terrorist and a cold-blooded killer. “Josephus tells us that there had been an insurrection against Pilate’s government about that time caused by his taking money from the temple treasury for the construction of an aqueduct” (McGarvey p. 711).

Apparently this had been a well known revolt. During this period of time, there were frequent Jewish revolts. Barabbas might have been a member of the Jewish sect of Zealots, who deeply resented the Roman occupation.

Barabbas John 18:40 says that Barabbas was a robber. “It would seem that Barabbas was a member of the local resistance movement. Because of his opposition to the Romans he would be a hero to many of the Jews. There is irony in the fact that the chief priests persuaded the people to ask for and secure the release of a man who was guilty of the very crime of which, though He was innocent, they accused Jesus” (Morris pp. 773-774). Barabbas was a terrorist. Many such people exist in the world today, and like these Jews that called for his release, some view them as heroes, but God called him a robber and a murderer (Acts 3:14). To God the end does not justify the means. In addition, God sees through Barabbas. He was not motivated by a love of God or country; rather, he was motivated by hate and greed. Modern day terrorists, who claim they are fighting for some holy cause, need to seriously reevaluate what God says about Barabbas. Here we see one more insult directed at Jesus. Supposedly, God’s own people rejected Him and chose for themselves an outright evil person instead. Some have said that they 4

would have chosen the devil himself this day, rather than spare the life of Jesus, and yet do we do the same thing? How many times in life do we choose something that is wrong, instead of choosing Jesus? And how many times we do put silly little things ahead of our commitment to Jesus?

15:8 “And the multitude went up and began asking him to do as he had been accustomed to do for them”: It could be that the crowd came first to Pilate and asked Him to do what had been customary in all the previous years. Pilate now sees this as a perfect way to release Jesus.

15:9 “And Pilate answered them, saying, ‘Do you want Me to release for you the King of the Jews?’”: Pilate sees an opportunity to do the Jews a favor, which would make his job easier. Pilate also seemed to know that Jesus was very popular and the Jewish leadership was envious of His popularity with the multitudes (Matthew 27:18; Mark 15:9,10). In addition, this offer also enabled Pilate to please the Jewish leadership, for it saved them from the embarrassment of Pilate actually acquitting Jesus. “He would also technically be convicting Jesus, and by refraining from an acquittal he doubtless hoped to please the high priest party” (Morris p. 772).

15:10 “For he was aware that the chief priests had delivered Him up because of envy”: “He was too shrewd a politician to believe that the chief priests had handed Jesus over to him out of loyalty to Caesar! He reasoned, and rightly so, that they envied Jesus’ popularity and influence with the people” (Gaebelein p.

774). Pilate evidently had his informers and was abreast of events and current opinion. “He was aware that the Galilean’s real crime was not insurrection, but the intolerable competition of His wide popularity and influence as a teacher” (Fowler p. 824). Pilate was shrewd enough to know that insurrectionist and terrorists did not bother the Jewish leadership, but rather losing their popularity with the people did. Mark records that by this time multitudes are starting to gather (15:8) and the chief priests were infiltrating the crowds and doing some arm-twisting to convince people to ask for Barabbas (Mark 15:11).

15:11 “But the chief priests stirred up the multitude to ask him to release Barabbas for them instead”: Here we see how easily people are swayed and the 5

fickleness of human opinion. We still see many examples of this today. “Taking no chances, they and their henchmen also actively infiltrated the crowd to advise and intimidate, inciting it to act. As the crowd grew, every newcomer could be ‘instructed’ how to vote when the issue was raised. With what arguments? A vote for Barabbas was a vote for nationalism and freedom. As for the Galilean prophet, had not the nation’s highest tribunal itself heard His ‘blasphemy’?”

(Fowler p. 825). As to where are all Jesus’ supporters were at this time, it could be that many of them were not present during this quick and early trial. It could be that those present were threatened with excommunication if they did not support the popular position (John 9:22; 12:42-43).

15:12 “And answering again, Pilate was saying to them, ‘Then what shall I do with Him whom you call the King of the Jews?’”: Far from accomplishing anything Pilate had only succeeded in being obligated now to release a dangerous terrorist and he still has Jesus on his hands. It is clear that Pilate still desires to release Jesus (Luke 23:20 “And Pilate, wanting to release Jesus”). Earlier Pilate had informed the crowds that both he and Herod had found Jesus completely innocent (Luke 23:14-15).

15:13 “And they shouted back, ‘Crucify Him!’”: This is a reply that is repeated (Mark 15:13; Luke 23:21). “Over any other form of execution, they demand the prolonged shame and cruel torture of a Roman crucifixion. Such a sentence would resoundingly crush all suspicion that the Nazarene was Israel’s Messiah.

Hanging Him on a tree would leave Him under the stigma of being, not the Chosen of God, but the Cursed of God (Deuteronomy 21:22ff)” (Fowler p. 826). Yet their determination to have Jesus crucified would fulfill Old Testament prophecy (Psalm 22; 69; Isaiah 53), and would fulfill God’s plan of Jesus becoming a “curse” for us that we might be saved (Galatians 3:13). Notice how God was able to fulfill His plan through the hands of selfish and evil men.

15:14 “But Pilate was saying to them, ‘Why, what evil has He done?’ But they shouted all the more, ‘Crucify Him!’”: Even though Pilate was not the most moral person, he is absolutely shocked at the bloodthirsty attitude of these rulers. Even this pagan Roman is revolted by the idea of crucifying an innocent man. Here is 6

another clear statement that Pilate knew Jesus was innocent and that the charges against Him were unfounded.

15:15 “And wishing to satisfy the multitude”: The Bible cuts through everything and gets down to the real issue. At the end of the day Pilate is not concerned about justice, rather, he is primarily concerned about his own life and comfort. To do the right thing, to let Jesus go would be too dangerous politically. “His wife’s message had made him think more deeply about Jesus than he might otherwise had done (Matthew 27:19). Yet he was a Roman career politician, and a great deal was at stake for him. An official complaint to Rome by the Jewish authorities might well result in his recall. So to protect his own interests and placate the priests and the people, he released the insurrectionist and murderer Barabbas and order Jesus flogged” (Gaebelein p. 775).

15:15 “After having Jesus scourged”: John records that one of the purposes of this scourging was to try to create sympathy in the crowds for Jesus. Maybe they would see Him beaten and their thirst for blood would be quenched (John 19:1-7).

A scourging was not a light punishment. “When a man was scourged he was tied to a whipping-post in such a way that his back was fully exposed. The lash was a long leathern thong, studded at intervals with pellets of lead, and sharpened pieces of bone. It literally tore a man’s back into strips. Few remained conscious throughout the ordeal; some died” (Barclay p. 285). “‘It could make pulp of a man’s back. It is a further example of the reserve of the Gospels that they use but one word to describe this piece of frightfulness. There is no attempt to play on our emotions” (Morris p. 790).

“The body was at times torn and lacerated to such an extent that deep-seated veins and arteries---sometimes even entrails and inner organs—were exposed” (Hendriksen p. 414). From Luke 23:16 it seems clear that Pilate; by scourging Jesus was attempting to reason with the Jewish leaders. Jesus was not let go without some form of punishment (thus trying to satisfy the demands of the chief priests) and this punishment was severe, much more painful than any method of punishment, or method of execution which our society presently endorses, at the same time Pilate realized that Jesus had not done anything worthy of death.

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“Which makes it appear that it was an attempt to induce the Jews to think that Jesus had been punished enough” (Morris p. 790). “One can picture Jesus after the scourging, covered with horrible bruises and lacerations, by wales and welts” (Hendriksen p. 414).

15:16 “And the soldiers took Him away into the palace (that is, the Praetorium), and they called together the whole Roman cohort”: According to John some of this mocking had already taken place (John 19:1-5). “After the sentence of death the soldiers take Jesus back into the Praetorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part” (McGarvey p. 719).

A whole band of soldiers would normally number 600 men, here the term may mean everyone not on duty elsewhere. These Roman soldiers waste no time to show contempt for the subject Jewish people by ridiculing the Jew’s Messianic hope. “Here is exposed the seamier side of Roman justice and crude barracks life among the glorious Roman troops. Were such activities encouraged by their superiors to keep morale high and the troops merciless and hard?” (Fowler p.

836). Note that Pilate allows such to happen and does not restrain his troops. He knew Jesus was innocent and at the very least he could have allowed Jesus to die with some dignity.

15:16 “Praetorium”: Originally the term was used of general’s tent or the headquarters in a camp, here it refers to the Roman governor’s official residence.

15:17 “And they dressed Him up in purple, and after weaving a crown of thorns, they put it on Him”: With the mocking past, they remove from Jesus the scarlet robe. Did they also remove from Him the crown of thorns, or did He wear this crown to the cross? “How many situations have we faced when, like Pilate, we should have defended Christ against a surging mob of unbelievers, and failed? Let us return in the grace of Christ, unashamedly determined to stand by Him no matter the cost. These sufferings of Christ must awaken in us more than repugnance and indignation toward those who perpetrated them. Instead, they 8

must stir in us a hatred toward those sins of our own that made this suffering necessary” (Fowler p. 837).

15:18-19 “And they began to acclaim Him, ‘Hail, King of the Jews!’ And they kept beating His head with a reed, and spitting at Him, and kneeling and bowing before Him”: “The blows drive the crown of thorns further onto His head.

Redemption is expensive!” (Fowler p. 836).

15:20 “And after they had mocked Him, they took the purple off Him, and put His garments on Him. And they led Him out to crucify Him”: With the mocking past, they remove from Jesus the scarlet robe. Did they also remove from Him the crown of thorns, or did He wear this crown to the cross?

“How many situations have we faced when, like Pilate, we should have defended Christ against a surging mob of unbelievers, and failed? Let us return in the grace of Christ, unashamedly determined to stand by Him no matter the cost. These sufferings of Christ must awaken in us more than repugnance and indignation toward those who perpetrated them. Instead, they must stir in us a hatred toward those sins of our own that made this suffering necessary” (Fowler p. 837).

15:21 “And they pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross”: According to John, Jesus had been sent out “bearing His own cross” (John 19:17).

Upon His lacerated back was placed the heavy and rough crossbeam of His own cross (John 19:17). This section weighing from 75-125 lbs was placed across the victim's neck and balanced along both shoulders. Apparently, Jesus was unable to continue carrying this cross. “After His spiritual wrestlings in Gethsemane the previous evening, after all the spiritual and physical suffering endured by Him during that night without a moment’s sleep or rest, and after everything that had happened at His trial, His body was undoubtedly in an utterly exhausted state when He had to bear His cross through the narrow streets of Jerusalem” (Geldenhuys pp. 602-603). Remember, Jesus has been bearing this cross on shoulders and a back that has been lacerated. It is amazing that He was able to still walk, must less place anything on that back.

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Cyrene was an important North African city, that had a large Jewish population, and the name Simon reveals that this man was a Jew. The Cyreneans had one or more synagogues in Jerusalem (Acts 2:10; 6:9; 11:20). The Roman soldiers just happened to see Simon entering the city, “and because he was a stranger and they needed a man just then, they impressed him after the manner mentioned” (McGarvey p. 723).

15:21 “The father of Alexander and Rufus”: Some speculate that the “Rufus” mentioned here is the same man mentioned in Romans 16:13. This is one more minute detail that is given by the Holy Spirit. This is not some fictional character with the common name of Simon, but rather a specific Simon from Cyrene who had two sons whose names are given. Seeing that Mark writes to a Roman audience it does make sense that the reason why Alexander and Rufus are mentioned is because they were well known Christians to the Christians in Rome.

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