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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 15:13 mean?

Explanation

Mark 15:13 refers to the moment when the crowd, gathered before Pontius Pilate, who was the Roman governor of Judea at the time, reiterated their demand for the crucifixion of Jesus Christ.

The verse is stark in its depiction of a collective clamor for what is essentially a death sentence, showcasing the rejection of Jesus by the people.

The verse captures the climax of a pivotal moment in the Christian narrative where Jesus, despite having been declared innocent by Pilate, is called to be crucified by a crowd stirred up by the chief priests and elders.

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Historical Context

The historical context of Mark 15:13 lies in the practice of Roman governance.

Pilate was in a position to authorize executions, and it was during the time of Passover, a major Jewish festival, that he found himself adjudicating over the fate of Jesus.

The practice of releasing a prisoner during Passover appears to have been a custom intended to placate the occupied peoples.

The Gospels suggest that the chief priests and elders persuaded the crowd to ask for the release of Barabbas, a known insurrectionist, instead of Jesus.

Theological Insights

From a theological perspective, Mark 15:13 can be seen as the fulfillment of Old Testament prophecy such as Isaiah 53:3 which speaks of the suffering servant being despised and rejected.

The verse has often been interpreted by Christian thinkers as representing the sinfulness of humanity and the idea that Jesus was forsaken so that mankind could be redeemed.

The demand for crucifixion signifies the grave sacrifice Jesus was about to make, which is central to the Christian understanding of atonement.

Practical Applications

Mark 15:13 can serve as a reflection point on the power of societal pressure and the ease with which one can be swayed by the crowd.

In practical application, it urges individuals to consider justice and truth over popular opinion.

It also serves as a reminder for compassion and forgiveness, highlighting that one can be subject to unjust treatment and yet be in the position to offer forgiveness, as Jesus does later with his words, "Forgive them, for they know not what they do" (Luke 23:34).

Cross-References

Matthew 27:22-23: "Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified."
John 19:6: "When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him.

Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him."

Isaiah 53:3: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."

Language Study

In the original Greek text, the verb translated as "cried out" is "ἀνέκραγον" (anekragon), which is a strong expression connoting a loud shout or scream. This use emphasizes the intensity of the crowd's demand.

The word for "Crucify" is "Σταύρωσον" (Staurōson) from the noun "σταυρός" (staurós), which means a stake or a pole, the typical Roman instrument of execution at the time.

Cultural and Religious Comparisons

The crucifixion of Jesus, as called for in Mark 15:13, shares similarities with sacrificial themes in other ancient religions, where a god or a divine figure suffers or dies for a greater cause or for the benefit of the people.

Such myths often feature elements of betrayal, sacrifice, and redemption, which are central to many religions.

Scientific Perspectives

While the exact psychological mechanisms of crowd behavior are complex, modern social psychology provides insights into the phenomenon of deindividuation, when individuals immersed in a crowd can lose self-awareness and more readily succumb to the dominant mood or action.

This may offer an understanding of how a crowd might collectively call for the crucifixion of an individual, as in Mark 15:13.

Commentaries

Biblical scholars and theologians have long examined this passage.

Some suggest that the crowd, incited by their leaders, was seeking a messiah figure more in keeping with their expectations of a political liberator rather than a spiritual savior.

Others, considering the Roman context, may view Pilate's actions as being politically motivated, aimed at maintaining public order.

The consensus among many commentaries is that this verse encapsulates the rejection and suffering of Jesus as intrinsic to the Christian message of redemption.

Mark 15

Mark 15

What does Mark 15:13 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 15:13 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?