Mark 15 · WEB
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Mark 15

Jesus before Pilate

Immediately in the morning the chief priests, with the elders, scribes, and the whole council, held a consultation, bound Jesus, carried him away, and delivered him up to Pilate. Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.”

The chief priests accused him of many things. Pilate again asked him, “Have you no answer? See how many things they testify against you!”

But Jesus made no further answer, so that Pilate marveled.

Now at the feast he used to release to them one prisoner, whomever they asked of him. There was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder. The multitude, crying aloud, began to ask him to do as he always did for them. Pilate answered them, saying, “Do you want me to release to 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 release Barabbas to them instead. Pilate again asked them, “What then should I do to him whom you call the King of the Jews?”

They cried out again, “Crucify him!”

Pilate said to them, “Why, what evil has he done?” But they cried out exceedingly, “Crucify him!”

Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified.

At dawn the council binds Jesus and hands him over to Pilate, the Roman governor. Pilate asks whether he is the King of the Jews; Jesus answers ambiguously and then says nothing more, to Pilate's amazement. Offered the release of a prisoner, the crowd, stirred up by the chief priests, chooses Barabbas, a rebel, and shouts for Jesus to be crucified. Pilate frees Barabbas, has Jesus flogged, and hands him over to be crucified.

What does this mean?

'Thou sayest it' (KJV) or 'So you say' (WEB) is a non-committal reply, neither a denial nor a plain yes. 'Insurrection' means rebellion. 'Scourged' means flogged with a whip of leather straps, a brutal punishment that usually preceded crucifixion. 'Willing to content the people' (KJV) means wanting to satisfy the crowd.

Historical context

Pontius Pilate governed Judea from about 26 to 36 CE; an inscription found at Caesarea calls him prefect. Only the Roman governor could order a crucifixion, and 'King of the Jews' was a political charge of rebellion against Rome. The custom of releasing a prisoner at the festival is known only from the Gospels, and historians debate it.

Why does it matter?

The irony is pointed: a man jailed for insurrection goes free, while Jesus is crucified as 'King of the Jews', the title that runs through this chapter. Mark portrays Pilate as yielding to pressure; the ancient writers Philo and Josephus describe him as harsh.

Editorial notes, not scripture.

The soldiers mock Jesus

The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. They clothed him with purple; and weaving a crown of thorns, they put it on him. They began to salute him, “Hail, King of the Jews!” They struck his head with a reed and spat on him, and bowing their knees, did homage to him. When they had mocked him, they took the purple cloak off him, and put his own garments on him. They led him out to crucify him.

Roman soldiers take Jesus into the governor's headquarters, call together the whole cohort, dress him in purple, put a crown of thorns on him and salute him mockingly as King of the Jews. They beat him and spit on him, then put his own clothes back on him and lead him out to be crucified.

What does this mean?

The 'Praetorium' was the governor's residence and headquarters. A 'band' (KJV) or 'cohort' was a Roman unit, nominally of about 600 soldiers. 'Platted' means wove. 'Hail' echoes the salute given to the emperor, 'Hail, Caesar'. 'Worshipped' (KJV) here means paid mock homage.

Historical context

Purple dye was very expensive and associated with royalty; Matthew calls the garment a scarlet robe, perhaps a soldier's cloak. The Jerusalem Praetorium was probably Herod the Great's former palace, though some suggest the Antonia fortress beside the temple.

Why does it matter?

The mock coronation fulfils Jesus' prediction that he would be mocked, spat on and flogged (10:34). For Mark's readers, the soldiers unwittingly proclaim the truth: Jesus is a king, though not the kind they imagine.

Editorial notes, not scripture.

The crucifixion

They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them that he might bear his cross. They brought him to the place called Golgotha, which is, being interpreted, “The place of a skull.” They offered him wine mixed with myrrh to drink, but he didn’t take it.

Crucifying him, they parted his garments among them, casting lots on them, what each should take. It was the third hour when they crucified him. The superscription of his accusation was written over him: “THE KING OF THE JEWS.” With him they crucified two robbers, one on his right hand, and one on his left. The Scripture was fulfilled which says, “He was counted with transgressors.”

Those who passed by blasphemed him, wagging their heads and saying, “Ha! You who destroy the temple and build it in three days, save yourself, and come down from the cross!”

Likewise, also the chief priests mocking among themselves with the scribes said, “He saved others. He can’t save himself. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him.” Those who were crucified with him also insulted him.

The soldiers force a passer-by, Simon of Cyrene, to carry Jesus' cross to Golgotha. They offer Jesus wine mixed with myrrh, which he refuses, then crucify him and divide his clothes. The charge above him reads 'THE KING OF THE JEWS'. He is crucified between two bandits, and passers-by, the chief priests and even the men crucified with him mock him.

  • Scripture connection · Allusion

    Mark 15:24 echoes Psalm 22:18

    They divide my garments among them. They cast lots for my clothing.
    Psalm 22:18 · WEB

    Mark describes the soldiers dividing Jesus' clothes in words that echo Psalm 22 without citing it.

  • Scripture connection · Quotation · presented as fulfilled

    Mark 15:28 quotes Isaiah 53:12

    Therefore I will give him a portion with the great. He will divide the plunder with the strong, because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
    Isaiah 53:12 · WEB

    This verse is absent from many early manuscripts and is omitted or footnoted in most modern translations. The same quotation appears in Luke 22:37.

What does this mean?

'Golgotha' is Aramaic for 'skull', as Mark explains; 'Calvary' comes from the Latin equivalent. The 'third hour' is about 9 a.m. The 'superscription' is the placard stating the charge. 'Thieves' (KJV) or 'robbers' can also mean insurgents. 'Railed on' means insulted; wagging heads was a gesture of scorn.

Historical context

Cyrene was a city in North Africa, in modern Libya, with a large Jewish community. Executions took place outside the city by a road, where passers-by would see. The condemned often carried the crossbeam to a stake already standing at the site. Verse 28 is not found in the oldest manuscripts of Mark.

Why does it matter?

Mark describes the crucifixion itself in a few words, without dwelling on the suffering. Naming Simon's sons suggests that Mark's readers knew them. The mockers' taunt, 'he saved others; himself he cannot save', unwittingly states a theme of the Gospel (8:35; 10:45). At Jesus' right and left are not James and John (10:37) but two condemned men.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Only Mark names Simon of Cyrene's sons, Alexander and Rufus. Mark says Jesus was offered wine mixed with myrrh and refused it (Matthew: mixed with gall, which he tasted), and alone gives the time as the third hour. Mark's inscription is the shortest. Both bandits mock Jesus, unlike Luke's penitent criminal, and Jesus speaks no words in this scene.

The death of Jesus

When the sixth hour had come, there was darkness over the whole land until the ninth hour. At the ninth hour Jesus cried with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why have you forsaken me?”

Some of those who stood by, when they heard it, said, “Behold, he is calling Elijah.”

One ran, and filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, “Let him be. Let’s see whether Elijah comes to take him down.”

Jesus cried out with a loud voice, and gave up the spirit. The veil of the temple was torn in two from the top to the bottom. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, “Truly this man was the Son of God!”

There were also women watching from afar, among whom were both Mary Magdalene and Mary the mother of James the less and of Joses, and Salome; who, when he was in Galilee, followed him and served him; and many other women who came up with him to Jerusalem.

From noon until three in the afternoon darkness covers the land. Jesus cries out in Aramaic, 'My God, my God, why have you forsaken me?' Bystanders think he is calling Elijah; one offers him sour wine. With a loud cry Jesus dies. The temple curtain is torn from top to bottom, and the centurion, seeing how he died, says, 'Truly this man was the Son of God!' Women followers watch from a distance.

  • Scripture connection · Quotation

    Mark 15:34 quotes Psalm 22:1

    My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
    Psalm 22:1 · WEB

    The opening line of Psalm 22, given in Aramaic and translated. The psalm moves from lament to trust.

What does this mean?

The 'sixth hour' is noon and the 'ninth hour' about 3 p.m. 'Vinegar' is sour wine, a cheap drink of ordinary soldiers and labourers. 'Gave up the ghost' (KJV) means died; 'ghost' is older English for spirit. A centurion commanded about a hundred soldiers. 'James the less' may mean 'the younger' or 'the small'.

Historical context

The temple 'veil' was a curtain — either the inner one screening the Most Holy Place or the outer one at the sanctuary entrance. Mark mentions only now that these women had followed and supported Jesus in Galilee.

Why does it matter?

Interpreters read the torn curtain as judgment on the temple, as opened access to God, or both; it echoes the heavens 'torn' at Jesus' baptism (1:10). The centurion, a Gentile executioner, is the first human in Mark to call Jesus 'Son of God', the title with which the book began (1:1). The women, the only followers present, will witness the burial and the empty tomb.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Mark gives Jesus' cry in Aramaic ('Eloi'; Matthew has 'Eli') and records no other words from the cross, unlike Luke and John. Mark has no earthquake or opened tombs (Matthew). His centurion responds to the way Jesus died, calling him 'the Son of God' (Luke: 'a righteous man'). Only Mark names Salome among the watching women.

The burial of Jesus

When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathaea, a prominent council member who also himself was looking for God’s Kingdom, came. He boldly went in to Pilate, and asked for Jesus’ body. Pilate was surprised to hear that he was already dead; and summoning the centurion, he asked him whether he had been dead long. When he found out from the centurion, he granted the body to Joseph. He bought a linen cloth, and taking him down, wound him in the linen cloth and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. Mary Magdalene and Mary the mother of Joses, saw where he was laid.

As evening approaches on the day before the Sabbath, Joseph of Arimathea, a respected council member, boldly asks Pilate for Jesus' body. Pilate, surprised that Jesus is already dead, confirms it with the centurion and grants the request. Joseph wraps the body in linen, lays it in a tomb cut from rock and rolls a stone against the entrance, while two of the women watch.

What does this mean?

'The preparation' (KJV) is the day of preparation before the Sabbath — Friday. An 'honourable counsellor' (KJV) is a respected member of the council. 'Craved' means asked for. A 'sepulchre' is a tomb.

Historical context

Arimathea was a town in Judea whose location is uncertain. Romans often left crucified bodies on display, but Jewish law required burial before nightfall (Deuteronomy 21:22–23), and the Sabbath, beginning at sunset, ruled out such work. Rock-cut tombs closed by a large stone are well known from first-century Jerusalem.

Why does it matter?

The burial confirms that Jesus truly died, and the women's watching prepares for their return to the same tomb. Mark says that Joseph was 'waiting for the kingdom of God', but does not call him a disciple.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Only Mark tells of Pilate's surprise that Jesus had died so soon and his checking with the centurion. Mark says Joseph went in 'boldly' and bought the linen. Matthew calls Joseph rich, a disciple and the tomb's owner; John adds Nicodemus and many spices. Mark names the watching women as Mary Magdalene and Mary the mother of Joses.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
About Mark