Mark Chapter Fifteen
Jesus Delivered to Pilate
[Text parallels Matthew 27:1-2, 11-14, Luke 23:1-5 and John 18:28-38]
15:1 And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate.
The chief priests, elders, scribes and the Sanhedrin council members gathered together to plan the execution of Jesus. The only problem was that they did not have the authority to put someone to death,[1] so they needed to quickly fabricate a plan of action to convince the Roman government that Jesus should be executed as soon as possible. Now that is was morning they could take Jesus to see the Roman governor.[2]
15:2 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 3 And the chief priests accused him of many things. 4 And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” 5 But Jesus made no further answer, so that Pilate was amazed.
Mark appears to be summarizing this event as he records only a few of the questions and accusations made against Jesus. Now in front of Pilate, Jesus is asked if He is the King of the Jews. Jesus responds with a seemingly cryptic answer which is clarified in John’s account (see John 18:33-39). Then the chief priests began a barrage of accusations against Jesus. When they were finished, Pilate asks Jesus to respond to the charges they were making against Him, but He remained silent. Pilate was amazed since most people would normally enthusiastically attempt to defend themselves.
Pilate Delivers Jesus to Be Crucified
[Text parallels Matthew 27:15-26, Luke 23:13-25 and John 18:39-19:16]
15:6 Now at the feast he used to release for them one prisoner for whom they asked. 7 And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. 8 And the crowd came up and began to ask Pilate to do as he usually did for them. 9 And he answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he perceived that it was out of envy that the chief priests had delivered him up.
It appears that the Romans had a local agreement with the Jews to release a prisoner before the Jewish springtime feasts. Very little is known about this custom. Mark notes that there was a rebel (Greek ’stasiastōn’,[3] insurgent, one who starts riots, insurrections, etc.) and murderer by the name of Barabbas who was in prison. When the people came to Pilate for this customary release of a prisoner, Pilate asked if they wanted him to release the King of the Jews. Mark also records that Pilate had perceived that the chief priests had “trumped-up” the charges against Jesus due to their envy of Him.
15:11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. 12 And Pilate again said to them, “Then what shall I do with the man you call the King of the Jews?” 13 And they cried out again, “Crucify him.” 14 And Pilate said to them, “Why? What evil has he done?” But they shouted all the more, “Crucify him.” 15 So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged Jesus, he delivered him to be crucified.
None of the gospel accounts explain how the chief priests were able to stir up the crowd, but they were successful in having them ask for Barabbas, the man Mark described earlier as a rebel and murderer. Pilate then asked the crowd what he should do with Jesus. They quickly respond, “Crucify Him!” In reply, Pilate asks, “Why? What evil has he done?” Instead of answering, they shouted even louder, “Crucify him.” So Pilate succumbed and released Barabbas, had Jesus scourged and then had Him delivered over to the Roman soldiers to be crucified.
Considerations
It is interesting to note how a group of supposedly holy men, religious leaders that claim to revere God’s law, can think of murder (the first of the “Thou shall not…” commandments), let alone plotting and essentially committing murder (having the Romans do the execution). All while claiming to be acting on God’s behalf, these men were able to incite the crowd to both release Barabbas as well as demand the crucifixion of Jesus.
Many ask why did Pilate give up so easily? Most believe he feared that the crowd would begin to riot in the attempt to create a large insurrection. Something the Roman government would forcibly and brutally put an end to, but would also investigate how and why the insurrection began. A process that any Roman governor would want to avoid.
But what about the Jewish leadership, why were they so comfortable with the idea of putting someone to death? Some believe that they were often politically motivated and regularly used the threat of insurrection and had people murdered to influence decisions of the Roman government. Some ask why else would they be interested in having a rebel and murderer released from prison? Barabbas may have been previously employed by the Sanhedrin to incite insurrections. Regardless if these speculations are true or not, the fact remains they were guilty of murder, but we also have to remember that Jesus came to earth to die for our sins! So who is the real murderer? Don’t fret, this was God’s plan from the beginning, Jesus willingly died for you! Never forget that.
Jesus Is Spit On and Mocked
[Text parallels Matthew 27:27-30]
15:16 And the soldiers led him away inside the palace (that is, the governor’s headquarters), and they called together the whole battalion.
The Roman soldiers brought Jesus into the governor’s headquarters (Greek ‘praitōrion’,[4] or in Latin ‘Praetorium’, a large house or palace), where they called together a whole battalion of soldiers. Which begs the question, why so many men? What were they expecting Jesus to do? Some believe it was Pilate’s way to show support for the Jewish leadership, while others speculate that these men came to have fun at Jesus’ expense.
15:17 And they clothed him in a purple cloak, and twisting together a crown of thorns, they put it on him. 18 And they began to salute him, “Hail, King of the Jews!” 19 And they were striking his head with a reed and spitting on him and kneeling down in homage to him. 20 And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him.
They clothed Jesus in a purple cloak (purple fabric was very expensive and was often associated with royalty), Matthew records that Jesus was stripped and clothed with a scarlet robe (see Matthew 27:28). They began to mock Jesus by first saluting Him and saying “Hail, King of the Jews!” Next, they began to strike Him on His head with a reed as a mock scepter, all while spitting on Him. Then they kneeled down in false homage to Him. After they were done mocking Him they put His clothes back on and took Him out of the governor’s headquarters to crucify Him.
The Crucifixion
[Text parallels Matthew 27:31-56, Luke 23:26-49 and John 19:17-30]
15:21 And they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. 22 And they brought him to the place called Golgotha (which means Place of a Skull). 23 And they offered him wine mixed with myrrh, but he did not take it. 24 And they crucified him and divided his garments among them, casting lots for them, to decide what each should take. 25 And it was the third hour when they crucified him.
Many Jews would have been in Jerusalem for the spring festivals at this time, as the Feast of Unleavened Bread is one of three festivals that required all Jewish men, that were able to travel, to be in Jerusalem to celebrate the feast.[5] While the Roman soldiers were leading Jesus to be crucified, they forced a visitor by the name of Simon from Cyrene (a city in northern Africa), to carry Jesus’ cross. Mark adds that Simon was the father of Alexander and Rufus, while there are several ‘Alexanders’ in the New Testament, it is believed that both Alexander and Rufus mentioned here became respected men in the church in Rome (see Romans 16:13).
They arrive to the location where the crucifixion was to take place, known as Golgotha. Mark translates the name to mean, “Place of the Skull.”[6] Before the crucifixion, Jesus was offered wine mixed with myrrh, but He refused to drink it. Even though the benefits or use of consuming myrrh are often debated today, it is believed that the Romans used it as an analgesic to help relieve pain and potentially calm the person.
Mark summarizes the process of Jesus being nailed to the cross and then raising Him on the cross by simply recording, “They crucified Him.” He then notes that the Romans divided Jesus’ garments among themselves by casting lots, an important fact that points to the prophecy of Psalm 22.[7] The time Mark listed as, “the third hour,” (9:00 A.M.) is often debated since John recorded that when Pilate sentenced Jesus, which occurred earlier, as being “about the sixth hour” (see John 19:14). However, it has been determined that John was using the Roman protocol for telling time (hour-counting beginning at midnight) and Mark reported time using the Jewish custom of time accounting (time of day beginning at daybreak, approximately 6:00 A.M.)
15:26 And the inscription of the charge against him read, “The King of the Jews.” 27 And with him they crucified two robbers, one on his right and one on his left. 29 And those who passed by derided him, wagging their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days, 30 save yourself, and come down from the cross!” 31 So also the chief priests with the scribes mocked him to one another, saying, “He saved others; he cannot save himself. 32 Let the Christ, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also reviled him.
A sign that read “The King of the Jews,” was attached to Jesus’ cross, wording that was opposed by the Jewish leadership (see John 19:19-22). Mark then describes the scene beginning with seeing Jesus’ cross placed between two others that were also being crucified, both accused of being robbers. He notes how the people walking by were “wagging their heads” (Greek ‘kinountes’,[8] to move, put in motion, in context, shaking their heads) as they were deriding Jesus (Greek ‘eblasphēmoun’,[9] to blaspheme, to hurt the reputation of). They yelled out “Aha!,” saying that He said He “would destroy the temple and rebuild it in three days,” so He should be able to save Himself and come down from the cross. Mark then sees and hears the chief priests with the scribes mocking Jesus, as they call out to each other, “He saved others; he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe.” Mark further notes that the robbers also chimed in to revile Him (Greek ‘ōneidizon’,[10] to defame, assailed with abusive words).
15:33 And when the sixth hour had come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 35 And some of the bystanders hearing it said, “Behold, he is calling Elijah.” 36 And someone ran and filled a sponge with sour wine, put it on a reed and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 And Jesus uttered a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”
At the sixth hour (noon), there was a darkness over the whole land until the ninth hour (3:00 P.M.) The word translated as ‘darkness’ is the Greek ’skotos’,[11] a word that is often used in the New Testament both in a ’spiritual’ sense and in ‘physical’ applications. When used as a physical darkness, as it is used here in verse 33, it is referring to a darkness like that of night, not just some dark cloud covering, making this a supernatural sign.
At the ninth hour (3:00 P.M.) Jesus cried out, “Eloi, Eloi, lema sabachthani?” an Aramaic phrase that is translated by Mark as, “My God, my God, why have you forsaken me?” This is another important fact that also points to the prophecy of Psalm 22[12] (see commentary on verse 24 above), as Psalm 22:1 begins with these same words. Mark notes that some of the bystanders heard Jesus cry out and thought He might be calling out to Elijah. He also notes that someone ran to fill a sponge with sour wine and raised it up to Jesus to drink, saying, “Wait, let us see whether Elijah will come to take him down.”[13]
Both Mark and Matthew record that Jesus loudly cried out just before dying, but neither one of them state what He said. In Luke's account Jesus said, “Father, into your hands I commit my spirit!” (Luke 23:46),[14] but John notes that Jesus simply said at the end, “It is finished” (John 19:30).[15]
Mark reports that the curtain that separated the Holy Place and the Most Holy Place in the Temple was torn from top to bottom. This powerful (and obvious) act of God was also recorded by Matthew and Luke. A peculiar observation, as access to those parts of the Temple was limited to only priests.[16] Also noted by Matthew and Luke, Mark describes a Roman centurion watch Jesus die in front of him, who then proclaimed, “Truly this man was the Son of God!”
15:40 There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 When he was in Galilee, they followed him and ministered to him, and there were also many other women who came up with him to Jerusalem.
Watching the intense drama of Jesus being crucified from a distance, were several of the women that were involved in Jesus’ ministry. Mark identifies Mary Magdalene, Salome (the wife of Zebedee and the mother of James the elder and John, see Matthew 27:56), and Mary the mother of “James the younger” and Joses. Mark further recognizes that, “They had been followers of Jesus and had cared for him while he was in Galilee. Many other women who had come with him to Jerusalem were also there.” (Verse 41, NLT)
Jesus Is Buried
[Text parallels Matthew 27:57-66, Luke 23:50-56 and John 19:31-42]
15:42 And when evening had come, since it was the day of Preparation, that is, the day before the Sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God, took courage and went to Pilate and asked for the body of Jesus. 44 Pilate was surprised to hear that he should have already died. And summoning the centurion, he asked him whether he was already dead. 45 And when he learned from the centurion that he was dead, he granted the corpse to Joseph. 46 And Joseph bought a linen shroud, and taking him down, wrapped him in the linen shroud and laid him in a tomb that had been cut out of the rock. And he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where he was laid.
Mark records that the next day was the day of Preparation for a Sabbath[17] and since it was now evening, the body needed to at least be temporarily wrapped until after the festivals were over to properly follow the Jewish burial processes. So Joseph of Arimathea, a member of the Sanhedrin, who also believed in Jesus, took courage (not caring what other Sanhedrin members thought about him following Jesus) and approached Pilate to obtain Jesus’ body. Apparently Pilate was not informed that Jesus had already died, when he did find out that He was dead, Pilate granted Joseph’s request.
Upon taking down the body, Joseph wrapped Jesus in a linen shroud and laid Him in his own personal tomb that had been cut out of rock. He then rolled a stone to cover the entrance to the tomb. Both Mary Magdalene and Mary the mother of Joses (a variation of Joseph) who was also the mother of James the younger (also known as “James the Less”) saw where Jesus was buried.
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[1] See Considerations under Matthew 20:17-19 "Capital Punishment by the Jews Revoked."
[2] See commentary under Matthew 27:1-2
[3] Strong’s Greek 4955.
[4] Strong’s Greek 4232.
[5] See also Considerations under Matthew 21:14-17 "Required Pilgrimage."
[6] See commentary under Matthew 27:32-34.
[7] See commentary under Matthew 27:35.
[8] Strong’s Greek 2795.
[9] Strong’s Greek 987.
[10] Strong’s Greek 3 79.
[11] Strong’s Greek 4655.
[12] See Considerations under Matthew 27:38-44 regarding "Psalm 22."
[13] See commentary under Matthew 27:45-50.
[14] See commentary under Luke 23:46.
[15] See commentary and Considerations under John 19:28-30.
[16] See commentary and Considerations under Matthew 27:51-54.
[17] See Considerations under Matthew 26:26-29 regarding "Timing" and Matthew 27:62-67, regarding “The Day of Preparation.”