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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 15:12 mean?

Explanation

Mark 15:12 presents a question posed by Pontius Pilate, the Roman Prefect of Judea, to the crowd gathered before him during the trial of Jesus of Nazareth. Pilate is addressing a mob that has been stirred up by the chief priests to demand Jesus's execution.

In this verse, Pilate is questioning the crowd about what they would have him do with Jesus, who has been referred to by some as "the King of the Jews," a title signifying a claim to Messianic kingship.

The deeper meaning here reveals Pilate's attempt to navigate the political tension between the desires of the crowd and what he perceives as the innocence of Jesus.

Pilate's question suggests his reluctance to condemn Jesus without cause and possibly his awareness of the potential political implications of executing someone considered a king by the people.

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Historical Context

The passage is set during the final hours of Jesus's life, specifically during the events leading up to his crucifixion.

The location is Jerusalem, and the time is around 30-33 AD, during the feast of Passover, a time when the city was crowded with Jews from all over the Roman Empire.

The Roman occupation of Judea was a period of tension and unrest, and the Roman authorities were wary of any potential uprisings, especially during major Jewish festivals.

The title "King of the Jews" was politically charged, as it suggested a challenge to Roman authority and could be seen as a claim to Jewish independence.

Theological Insights

From a Christian theological perspective, this verse spotlights the fulfillment of Old Testament prophecies about the Messiah, a suffering servant who would be rejected by his own people (Isaiah 53).

It also focuses on Jesus’s kingship, which is a prominent theme in the Gospels.

Theological insights from a Jewish perspective may see the phrase "King of the Jews" as misapplied to Jesus, as traditional Jewish expectations of the Messiah did not include a suffering and crucified leader.

Other faith traditions might interpret this event differently or not attribute to it the same significance.

Practical Applications

This verse can be understood as reflecting themes of justice, truth, and the courage to do what is right in the face of popular opinion.

In daily life, individuals might face pressure to follow the crowd rather than standing up for what they truly believe is just or true.

Pilate’s predicament can serve as a cautionary tale about the consequences of yielding to public pressure when one’s own judgment or ethical compass points in a different direction.

Cross-References

Matthew 27:22: "Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified."
Luke 23:3: “And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.”
John 18:39: "But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?"

Language Study

In the original Greek text, the key phrase used is "τὸν βασιλέα τῶν Ἰουδαίων" (ton basilea tōn Ioudaiōn), which translates directly to "the King of the Jews." The title "βασιλέα" (basilea) for "king" denotes someone with authority and leadership, which adds to the political tension in acknowledging Jesus’ kingship.

Cultural and Religious Comparisons

The theme of a leader being unjustly accused or handed over by their own people appears in various cultural and religious narratives.

For instance, in Greek mythology, stories of heroes facing trial by their peers, such as Socrates, reflect a comparable dynamic.

In other religious interpretations, such as Islam, Jesus (Isa) is considered a prophet, and his trial is seen in a different light compared to the Christian narratives.

Scientific Perspectives

The verse itself is not directly related to scientific inquiry but the practice of capital punishment as mentioned (crucifixion) and its effects on the human body have been the subject of historical and forensic research.

The sociopolitical dynamics of crowd behavior, as well as the psychological aspects of decision-making under pressure, could be explored through the lens of social sciences.

Commentaries

Various biblical scholars and theologians have commented on this verse emphasizing Pilate's political predicament and reluctance to execute Jesus.

Some suggest that Pilate’s repeated questioning indicates a degree of skepticism about the charges against Jesus and a reluctance to comply with the crowd's demands.

Others focus on the role of the crowd as an instrument of the religious leaders' will, coerced into demanding Jesus's death.

There is also discussion regarding the interaction's reflection of deeper theological significance, including themes of kingship, innocence, guilt, and the inevitability of prophecy fulfillment.

Mark 15

Mark 15

What does Mark 15:12 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 15:12 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?