Mark 15:1-20

5. JESUS BEFORE PILATE 15:1-20

TEXT 15:1-20

And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering saith unto him, Thou sayest. And the chief priests accused him of many things. And Pilate asked him, saying, Answerest thou nothing? behold how many things they accuse thee of. But Jesus no more answered anything; insomuch that Pilate marvelled.
Now at the feast he used to release unto them one prisoner, whom they asked of him. And there was one called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. And the multitude went up and began to ask him to do as he was wont to do unto them. And Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he perceived that for envy the chief priests had delivered him up. But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews? And they cried out again, Crucify him. And Pilate said unto them, Why, what evil hath he done? But they cried out exceedingly, Crucify him. And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.
And the soldiers led him away within the court, which is the Praetorium; and they called together the whole band. And they clothe him with purple, and plaiting a crown of thorns, they put it on him; and they began to salute him, Hail, King of the Jews! And they smote his head with a reed, and did spit upon him, and bowing their knees worshipped him, And when they had mocked him, they took off from him the purple, and put on him his garments. And they led him out to crucify him.

THOUGHT QUESTIONS 15:1-20

866.

Why were the Jews so anxious to bring Jesus before Pilate?

867.

If they had already condemned Jesus why hold another consultation?

868.

Are we to understand from the little expression the whole council in Mark 15:1 that the whole council was not present at the first meeting?

869.

Why ask about the Lordship of Jesus?

870.

What did the answer of Jesus mean to Pilate?

871.

Of what did the chief-priests accuse Jesus? (Please remember Jesus is before Pilate not Caiaphas)

872.

Why didn-'t Jesus give answer to the accusations of the chief priests?

873.

The marvelling of Pilatewas it an ordinary thing for this governor of Judea? Why did he marvel?

874.

What feast was about to be held? Cf. Mark 15:6.

875.

What purpose was served in releasing a prisoner during the feast?

876.

Please mark how completely Barabbas was guilty of everything of which Jesus was accused.

877.

What interest did the multitude have in the release of a prisoner?

878.

Did Pilate believe Jesus was the actual King of the Jews?

879.

Pilate knew the real motive for the arrest of Jesuswhat is meant by the expression for envy the chief priests had delivered Him up?

880.

What do you imagine the chief-priests would say to the multitude to stir them up?

881.

Cf. Matthew 27:1-2; Matthew 27:11-26. Luke 23:1-25; John 18:28-40; John 19:1 to get a complete record of all the events. Pilate put forth a real effort to save Jesusindicate three attempts.

882.

What was the great sin of Pilate?

883.

Why scourge Jesus? What was involved?

884.

Where was the trial before Pilate held?

885.

Why call together the band or cohort?

886.

Was it customary to mock prisoners? Who did the mocking?

887.

Discuss the details of His sufferingshow how appropriate the method of mockery was as related to His suffering for us as the King of glory.

COMMENT

Time.Friday morning, April 7, A.D. 30, between five and nine o-'clock.

Place.The last and formal condemnation of the Sanhedrim, described in Luke 22:66-71, was probably in their usual council chamber, called Gazith, at the southeast corner of one of the courts of the temple; or else in a hall near the gate Shusan, close by the temple. The trial before Pilate was either in the tower of Antonia, near the temple, or at Herod's palace, on the northern brow of Mount Zion.

Parallel Accounts.Matthew 27:1-2; Matthew 27:11-26; Luke 23:1-25; John 18:28-40; John 19:1.

ORDER OF EVENTS AT CHRIST'S TRIAL BEFORE PILATE:

1.

Second session of the Sanhedrim (Matthew 27:1; Mark 15:1).

2.

First application to Pilate (John 18:28-32).

3.

Formal accusation before Pilate (Matthew 27:11; Mark 15:1-2).

4.

First colloquy between Christ and Pilate (John 18:33-38; Mark 15:2.)

5.

Acquittal; further charges; Christ's silence (Matthew 27:12-14; Mark 15:3-5; Luke 23:4-5).

6.

Case sent to Herod (Luke 23:6-12).

7.

Before Pilate again. Formal acquittal (Luke 23:13-16).

8.

Jesus or Barabbas (Matthew 27:15-18; Mark 15:6-10).

9.

Message of warning from Pilate's wife (while people are deciding) (Matthew 27:19).

10.

Barabbas chosen. Cries to Crucify him! (Matthew 27:20-22; Mark 15:11-13).

11.

Efforts of Pilate to save Jesus (Matthew 27:23; Mark 15:12-14).

12.

Pilate washes his hands (Matthew 27:24-25).

13.

Sentence of crucifixion (Mark 15:15; Luke 23:24-25).

14.

Scourging and mockery (Matthew 27:26-30; Mark 15:16-19; John 19:1-3).

15.

Further efforts to save Jesus (John 19:4-16).

16.

Led away to be crucified (Matthew 27:31; Mark 15:20).

Outline.1. The Lord Sent to Pilate. 2. Barabbas or Christ. 3. The Lord Delivered to be Crucified.

ANALYSIS

I.

THE LORD SENT TO PILATE, Mark 15:1-5.

1.

The Sanhedrim Delivers Jesus. Mark 15:1; Matthew 27:1; Luke 23:1; John 18:28.

2.

The King of the Jews. Mark 15:2; Matthew 27:11.

3.

As a Lamb before his Shearers. Mark 15:3-5; Matthew 27:11; John 19:9; Isaiah 53:7.

II.

BARABBAS OR CHRIST, Mark 15:6-11.

1.

The Custom of the Feast. Mark 15:6; Matthew 27:15; Luke 23:17; John 18:39.

2.

Barabbas the Murderer. Mark 15:7.

3.

Pilate's Offer to Release Christ. Mark 15:9; Matthew 27:15; Luke 23:17; John 18:39.

4.

Barabbas Chosen, Mark 15:11; Matthew 27:20; Acts 3:14.

III.

THE LORD DELIVERED TO BE CRUCIFIED, Mark 15:12-20.

1.

Pilate Importuned to Crucify Christ, Mark 15:12-24.

2.

Jesus Scourged. Mark 15:15; Matthew 27:26; John 19:1.

3.

Jesus Mocked. Mark 15:16-20; Matthew 27:27-32; Luke 23:26.

INTRODUCTION

Though the Sanhedrim had condemned Jesus to death on the charge of blasphemy, they had no power to carry out the sentence and were compelled to carry their prisoner to Pilate, the Roman governor, to secure his sanction. There they charge him with being a malefactor, and Pilate directs them to take him and judge him themselves. As they cannot inflict a capital punishment they bring the charge of sedition; and Pilate, re-entering the judgment hall, and calling Jesus, examines him as to his Messianic claims. Satisfied that he is innocent, Pilate goes out and affirms that he finds no fault in him. The Jews renewing their accusations, to which Jesus makes no reply, and mentioning Galilee, Pilate sends him to Herod, who was then at Jerusalem; but Jesus refuses to answer his questions, and is sent back to Pilate. The latter now resorts to another expedient. He seats himself upon the judgment-seat, and calling the chief priests and elders, declares to them that neither himself nor Herod had found any fault in him. According to custom, he would release him. But the multitude, beginning to cry that he should release Barabbas, not Jesus, he leaves it to their choice. During the interval, while the people were making their choice, his wife sends a message to him of warning. The people, persuaded by the priests and elders, reject Jesus and choose Barabbas, and Pilate makes several efforts to change their decision. At last he gives orders that Jesus be scourged previous to crucifixion. This was done by the soldiers with mockery and abuse, and Pilate, going forth, again takes Jesus and presents him to the people. The Jews continue to demand his death, but upon the ground that he made himself the Son of God. Terrified at this new charge, Pilate again takes Jesus into the hall to ask him, but receives no answer. Pilate strives earnestly to save him, but is met by the cry that he is Caesar's enemy, Yielding to fear, he ascends the tribunal, and, calling for water, washes his hands in token of his innocence, and then gives directions that he be taken away and crucified.

EXPLANATORY NOTES

1.

THE LORD SENT TO PILATE.

Mark 15:1. In the morning the chief priests held a consultation. This was the meeting of the Sanhedrim described by Luke as held at the dawn, to ratify formally what had been done before with haste and informality. The circumstances under which its members had been convened at the palace of Caiaphas sufficiently show that the legal forms, which they were so scrupulous in observing, had not been complied with. The law forbidding capital trials in the night had been broken; the place of session was unusual, if not illegal; perhaps the attendance, so early after midnight, had not been full. On these accounts it was expedient that a more regular and legal sitting should be held as early in the morning as was possible. For a full account of this meeting see Luke 22:65-71. Carried him away. While the Sanhedrim had power to try those charged with capital offenses, it had no power to execute the sentence of death. It is generally agreed that from the time Judea became a Roman province the authority to punish capitally had been taken away from the Jewish tribunals. Shortly after the death of Herod the Great, Judea was annexed to the great Roman province of Syria, and governed by deputies called Procurators, the fourth of whom was Valerius Gratus, and the fifth Pontius Pilate, appointed in the thirteenth year of Tiberius. Like his predecessors and successors in that office, he resided commonly at Caesarea, but attended at Jerusalem during the great festivals, in order to preserve the peace.

Mark 15:2. Pilate asked him. The Jews, carefully suppressing the religious grounds on which they had condemned our Lord, had advanced against him a triple accusation of, (1) seditious agitation; (2) prohibition of the payment of the tribute money; and (3) the assumption of the suspicious title of King of the Jews (Luke 23:2). This last accusation amounted to a charge of treasonthe greatest crime known to Roman law. Of the three points of accusation, (2) was utterly false; (1) and (3), though in a sense true, were not true in the sense intended. Art thou the King of the Jews? The question is asked because the Jews charged that he made such claims. Pilate may well have been perplexed. Christ had claimed to be King; promulgated laws; organized in the heart of Caesar's province the germ of an imperishable kingdom; entered Jerusalem in triumph, hailed by the throng as King of the Jews; and his arrest had been forcibly resisted by one of his followers. These facts a wily priesthood could easily pervert and exaggerate so as to give color to their accusation. Thou sayest. This is not to be taken as a doubtful answer, but as a strong affirmation, The answer of defense of Jesus (John 18:34-38) is that he is King, but that his kingdom is not of this world, therefore (it is inferred) the perversion of the people was not a rebellion that threatened the Roman government. The defense was complete, as Pilate admits; I find no fault in him (Luke 23:4). This is Pilate's first emphatic and unhesitating acquittal (John 18:38).

Mark 15:3. Chief priests accused him. Pilate's public decided acquittal only kindled the fury of his enemies into yet fiercer flame. After all that they had hazarded, was their purpose to be foiled by the intervention of the very Gentiles on whom they had relied for its bitter consummation?Farrar. Of many things. Some are given in Luke 23:2-5 (see under Mark 15:2). Answered nothing. He had already explained to Pilate the nature of his kingdom, and satisfied him that he is innocent of sedition; after that he keeps silence. He will answer honest perplexity, but not willful slander.

Mark 15:5. Pilate marveled. Convinced as Pilate was of the innocence of Christ, he was all the more at a loss to understand the forbearance with which he maintained such sublime silence,Meyer.

II. BARABBAS OR CHRIST.

Mark 15:6. At that feast he released unto them one prisoner. It was a Greek and Roman custom to release prisoners on birthdays of rulers and festive occasions, a custom still followed by rulers. On the jubilee of her coronation, Queen Victoria ordered the prisons of India to be opened. This custom had been introduced into the subject provinces of the Roman Empire and at the passover a prisoner was released in Jerusalem.

Mark 15:7. There was one named Barabbas. Matthew says he was a notable prisoner. Barabbas was plainly a ringleader in one of those fierce and fanatic outbreaks against the Roman domination, which fast succeeded one another in the latter days of the Jewish commonwealth. Committed murder. In this particular insurrection blood had been shed, and apparently some Roman soldiers had been killed. Note particularly the Revised Version here. It is remarkable that this man Barabbas was confessedly guilty of the very crime with which the priests and rulers had falsely charged Jesusthat of sedition; and no plainer proof of their hypocrisy could be given to the watchful Pilate than their efforts to release the former and condemn the latter.

Mark 15:8. The multitude. began to desire him. Note the wording in the New Version. The mob of the city, pouring from street and alley in the excited Oriental fashion, came streaming up the avenue to the front of the palace, shouting for this annual gift. The cry was for once welcome to Pilate, for he saw in it a loophole of escape from his disagreeable position.Stalker.

Mark 15:9. Will ye that I release unto you the King of the Jews? The events may be thus arranged: Pilate presents to the people the twoJesus and Barabbasbetween whom they were to choose. A little interval followed, during which he received his wife's message. He now formally asks the people whom they wished to have released (Matthew 27:21; Mark 15:9; Luke 23:16-18). They answer, Barabbas, Pilate, hoping that by changing the form of the question he could obtain an answer more in accordance with his wishes, says What shall I do, then, with Jesus, which is called Christ? (Matthew 27:22; Mark 15:12). To this they reply, Let him be crucified. His use of the term, the King of the Jews, was probably an attempt to enlist the patriotic feeling of the multitude on the side of the prisoner.

Mark 15:11. Chief priests moved the people. They dared not openly apprehend him, for fear of the people; but, taking him secretly and surrendering him with all the appendages of a culprit guilty of something, the people are induced to consider him as a deceiver and blasphemer and traitor. Doubtless the friends of Jesus were mostly absent, frightened away by this fearful revolution, or ignorant of what was in progress, since not more than six hours had passed since Jesus was seized, and those hours of darkness.

III. THE LORD DELIVERED TO BE CRUCIFIED.

Mark 15:12. What .. . then that I shall do unto him. That he did not permanently protect him, rose partly from his character, and partly from his past history as procurator. Morally enervated and lawless, the petty tyrant was incapable of a strong impression of righteous firmness, and besides, he dreaded complaints at Rome from the Jewish authorities, and insurrections of the masses in his local government.Geikie. Do unto him. This is remarkable; since it shows that Pilate made, so to speak, a second offer. He was called upon by the people to release one prisoner only at the festival; but his question implies, that, even after their declared preference of Barabbas, he was willing to leave the fate of the man to their decisionCook.

Mark 15:13. Cried out again. There had been various outcries of the people; and with this fresh outburst of fury there was the demand for death.

Mark 15:14. Then Pilate said unto them, Why what evil hath he done? The question attested the judge's conviction of the innocence of the accused, but it attested also the cowardice of the judge. We find from Luke 23:22, that he had recourse to the desperate expedient of suggesting a milder punishment, chastising, i.e., scourging; but the suggestion itself showed his weakness. Pilate sought to satisfy all; the people, by releasing him; the priests and elders, by chastising him; and himself, by delivering him from death. But he satisfied none.

Mark 15:15. Willing to content the people. Observe the pitiful vacillation of a man, devoid of all principle or conscience of duty. Pilate is willing to release Jesus (Luke 23:20), and Pilate is also willing to content the people. Heaven and hell strive in his bosom for the mastery and the latter gains the victory.

Mark 15:16. Led him into the hall called Praetorium. The Praetorium, translated hall of judgment, was the headquarters of the Roman military governor, wherever he happened to be. The whole band. The whole band, or cohort, which was gathered to join in the mockery, was the tenth part of a legion, embracing from there three to six hundred men.

Mark 15:17. Clothed him in Purple. A kind of round cloak, which was confined on the right shoulder by a clasp, so as to cover the left side of the body, worn by military officers, and called paludamentum. Those of the emperors were purple. This cloak or robe, called by Matthew scarlet, is by Mark called purple. The two colors blend into each other, and the words are interchangeable. Platted a crown of thorns. Made of a plant similar to the cactus. What crown could have been imagined for our King Jesus which should have so exactly suited him as this crown of thorns? He who came to obtain for us the blessing bears what the curse-laden earth brings forth, being made a curse for us.

Mark 15:18. Hail, king of the Jews. The king of the Jews, the title which he had assumed, and which these soldiers, like their commander, thought supremely ridiculous, as borne by such a person. It has been well observed that, as the Jews especially derided his prophetic claims, so the Romans mocked at his regal pretensions.

Mark 15:19. Smote him on the head. The blow of the reed would have been too light to inflict much pain upon any other part than the head, and there it would aggravate the pain of the thorns. Spit upon him. As their excitement increased, they spat upon him, following the example of the chief priests (Mark 14:65). It is remarkable that during the whole of this treatment Christ offered no resistance, and uttered no wordhe who with a glance of his eye could have scathed them into ashes.

Mark 15:20. Put his own clothes on him. He was thus mocked, not in his own clothes, but in another'S, to signify that he suffered not for his own sin. Led him out. That is, from the city; the place of execution was without the city walls (Hebrews 13:12). Quesnel says: He suffered without the gate, in order to show us that we are not to expect sanctification by the sacrifices offered within that city; and that he died, not for the Jews only, but for all mankind. Hebrews 13:11-14. After the mocking, and before the royal robes were taken off, we have to insert the account which John gives (John 19:4-5) of Pilate's last attempt to rescue the just Man whom he had unjustly condemned. He showed the silent Sufferer in the mock insignia of royalty, as if asking them, Is not this enough? The cries of Crucify him! were but redoubled; and once again the cowardly judge took his place in the official chair, and passed the final sentence.

FACT QUESTIONS 15:1-20

1075.

Please read again the order of events at Christ's trial before Pilate.

1076.

What was Pilat's first reaction to the charge of the Jews that Jesus was a malefactor?

1077.

Why send Jesus to Herod?

1078.

When did Pilate's wife send him a message? What did it say?

1079.

What was terrifying in the charge that Jesus made Himself the Son of God?

1080.

What was the cry that caused Pilate to deliver Jesus to be crucified?

1081.

What laws (name two) were broken in the first meeting of the council?

1082.

When did Pilate begin his rule?

1083.

What was the triple accusation against our Lord? Show how they were false.

1084.

How had the wily priesthood perverted the facts so as to perplex Pilate?

1085.

What was the defense of Jesus that satisfied Pilate that he was innocent? Cf. John 18:34-38.

1086.

Pilate's public decided acquittal only kindled the fury of his enemieswhy?

1087.

Some things Jesus would answersome things he would notwhat were they?

1088.

Where had the custom of releasing prisoners originated?

1089.

Give three facts about Barabbas.

1090.

What cry of the multitude was far more welcome to Pilate? Why?

1091.

Why ask the second questionwhat shall I do, then, with Jesus who is called Christ?

1092.

Where were the friends of Jesus? Why were they absent?

1093.

Why didn-'t Pilate permanently protect Jesus if He was innocent?

1094.

What statement of Pilate shows his cowardice?

1095.

Read Luke 23:22 and tell what desperate expedient Pilate attempted to use.

1096.

Show how heaven and hell strove in the bosom of Pilatewhich won? Why?

1097.

What is the meaning of Praetoriumwhere was it?how many men joined in the mockery of Jesus?

1098.

What is meant by clothed Him in Purple?was the robe purple or scarlet?

1099.

Show how very appropriate it was for Jesus to wear the crown of thorns.

1100.

What was the estimation of Pilate and the soldiers of the title King of the Jews? Why?

1101.

Why didn-'t Jesus offer resistance to the ridicule?

1102.

Is there some significance in that Jesus suffered in someone else's clothes?

1103.

What was the final attempt of Pilate to release Him? Describe it in your own words.

SUMMARY

14:5315:15

If Jesus had been arrested on some charge of criminal conduct, and if his trial and sentence had been marked by the due forms of justice, these facts would have detracted somewhat from the force of the evidence of his innocence. But the proceedings connected with his arrest and condemnation by the Sanhedrim, and those by which the sentence of death was procured from Pilate, furnish evidence in favor of his claims. It is only when justice is to be perverted, and the innocent condemned, that men resort to practices so corrupt. Though false witnesses were purposely employed in his trial before the Sanhedrim, and though their testimony when presented was contradictory, still the high priest pretended that it contained evidence of guilt (Mark 14:57-60). Not willing, however, to rest the case on this testimony, Jesus was then called on to testify in his own case, and though his answer was merely a repetition of what he had claimed for himself from the beginning, on this he was pronounced worthy of death (Mark 14:61-64). After thus condemning him on a false charge of blasphemy, they went before Pilate with an entirely different charge, that of disloyalty to Caesar, a charge of which they had special reasons to know that he was not guilty (Mark 15:1-2; comp. Mark 12:13-17). Pilate was now subjected to the alternative of either vindicating the cause of justice, or giving success to the iniquitous prosecution of Jesus. He knew that the chief priests had accused him through envy (Mark 15:10), and he openly proclaimed that he could find no evil in his conduct (Mark 15:14); yet, to content the people, he released Barabbas unto them, and delivered Jesus to be crucified (Mark 15:15). Thus the condemnation and the sentence of Jesus, viewed merely in the light of Mark's account, contain unmistakable proofs that they were brought about by the employment of such measures, and such only, as are employed in the condemnation and death of innocent persons. (J. W. McGarvey)