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Mark 15

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

And the chief priests accused him of many things: but he answered nothing.

And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

But Jesus yet answered nothing; so that Pilate marvelled.

Now at that feast he released unto them one prisoner, whomsoever they desired.

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

And the multitude crying aloud began to desire him to do as he had ever done unto them.

But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

For he knew that the chief priests had delivered him for envy.

But the chief priests moved the people, that he should rather release Barabbas unto them.

And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

And they cried out again, Crucify him.

Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

And they clothed him with purple, and platted a crown of thorns, and put it about his head,

And began to salute him, Hail, King of the Jews!

And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

And they gave him to drink wine mingled with myrrh: but he received it not.

And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

And it was the third hour, and they crucified him.

And the superscription of his accusation was written over, THE KING OF THE JEWS.

And with him they crucify two thieves; the one on his right hand, and the other on his left.

And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,

Save thyself, and come down from the cross.

Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

And Jesus cried with a loud voice, and gave up the ghost.

And the veil of the temple was rent in twain from the top to the bottom.

And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

And now when the even was come, because it was the preparation, that is, the day before the sabbath,

Joseph of Arimathaea, and honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

And when he knew it of the centurion, he gave the body to Joseph.

And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

What does Mark 15:10 mean?

Explanation

The verse Mark 15:10 states, "For he knew that the chief priests had delivered him for envy." This verse occurs in the context of Jesus Christ's trial before Pontius Pilate, the Roman governor.

The "he" in this verse refers to Pilate, who is understood to be aware of the underlying motives behind the Jewish religious leaders' decision to bring Jesus to him.

The term "envy" is significant here; it suggests that the chief priests were not acting out of a genuine concern for justice or religious purity, but rather out of jealousy of Jesus' popularity and influence with the people.

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Historical Context

This verse is set in first-century Judea, a province of the Roman Empire.

The relationship between the Roman authorities and the Jewish leaders was complex, with the latter having some autonomy in religious affairs, but ultimately under the rule of Rome.

The chief priests held significant power within the Jewish religious hierarchy and saw Jesus' growing influence as a threat to their position and the delicate balance of power between Jewish leaders and Roman rule.

Theological Insights

From a Christian theological perspective, this verse illustrates the sinful nature of humanity and how envy can lead to profound injustice.

It underscores the belief that Jesus was unjustly prosecuted, with Pilate's awareness of the true motivations of the chief priests emphasizing the moral and legal travesty of Jesus' condemnation.

This insight aligns with the Christian understanding that Jesus' arrest and crucifixion were part of a divine plan for the redemption of humanity.

Practical Applications

The concept of envy leading to wrongful actions has broad applications in daily life. Recognizing and addressing envy in oneself can help prevent unjust treatment of others.

Moreover, the verse can also be taken as a warning to be discerning of others' motivations and to seek justice and fairness in conflict situations, rather than being swayed by less noble sentiments.

Cross-References

Matthew 27:18: "For he knew that for envy they had delivered him."
John 11:47-50: "Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles..."
Acts 7:9: "And the patriarchs, moved with envy, sold Joseph into Egypt..."

Language Study

The key word in the original Greek text is "φθόνου" (phthonou), which translates to "envy" or "jealousy". This term can imply a grudging contemplation of another's advantages and the desire to have them for oneself, often resulting in hostile actions to diminish the one envied.

Cultural and Religious Comparisons

Envy is a theme that appears in many ancient myths and religious texts, often portrayed as a destructive force.

For example, in Greek mythology, the envy of the gods often leads to the downfall of heroes.

This comparison illuminates the timeless nature of the issue of envy and its potential to cause harm across different cultures and religions.

Scientific Perspectives

While the verse addresses a moral and spiritual issue, interdisciplinary studies such as evolutionary psychology and sociology discuss envy from the perspective of human social behaviour and its potential adaptive functions.

However, in this context, the science would be considering how envy affects individual and group dynamics rather than focusing on the moral implications.

Commentaries

Biblical scholars and commentators have widely discussed Mark 15:10. They generally agree that Pilate's recognition of the chief priests' envy indicates his understanding that Jesus was not a criminal in the Roman sense, but a victim of internal Jewish religious conflicts.

Some scholars suggest that Pilate might have attempted to free Jesus, seeing him as innocent, but was ultimately compelled by the political pressures of the situation.

Mark 15

Mark 15

What does Mark 15:10 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 15:10 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?