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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 15:2 mean?

Explanation

Mark 15:2 reports a dialogue between Pontius Pilate, the Roman governor of Judea, and Jesus Christ during Jesus' trial before his crucifixion.

When Pilate asks Jesus if He is the "King of the Jews," Jesus responds with, "Thou sayest it," which is often interpreted to mean "You have said so" or "It is as you say." This response may indicate Jesus’ affirmation of His identity, but it is also a nuanced answer.

It could be seen as Jesus acknowledging Pilate's words without making a direct claim, perhaps to avoid giving the Roman authorities further reason to execute Him.

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Historical Context

The scene takes place during the week of Passover, a major Jewish festival, in the early first century AD in Roman-administered Judea.

Jesus had been arrested after being betrayed by Judas Iscariot and handed over by the Jewish authorities who perceived Him as a potential threat to their power and religious authority.

At the time, claiming to be a king was a serious offense against Roman rule, which could be seen as sedition and lead to execution.

Theological Insights

Christians view Jesus' trial and His interactions with Pilate as significant.

Some theologians view Jesus' response as a subtle affirmation of His divine kingship, indicating He is not the terrestrial authority the Romans or Jews would expect. Others see this as a fulfillment of prophecy regarding the Messiah, who would be rejected by His own people and suffer in humility.

Practical Applications

Believers may draw from this verse the importance of having the courage of conviction and speaking truth in the face of power and potential suffering. It also demonstrates Christ's example of responding to authority with wisdom and discernment.

Cross-References

John 18:37: Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king.

To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.

Every one that is of the truth heareth my voice.

Luke 23:3: And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
Matthew 27:11: And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

Language Study

The key phrase in the original Greek text is "σὺ λέγεις" (su legeis) which can be translated as "you say" or "you are saying." This phrase is somewhat ambiguous, which allows for different interpretations of Jesus' intent and the implications of His answer.

Cultural and Religious Comparisons

In various cultures and religions, the concept of a divine or semi-divine king is present.

For example, the Pharaohs of Egypt were considered gods on Earth.

By contrast, in Judaism at the time, while some might have expected a messianic figure with political and military power, Jesus' teachings and actions suggested a different form of kingship , one of spiritual and moral leadership.

Scientific Perspectives

Scientific analysis does not typically intersect with Biblical exegesis.

However, forensic and historical science can contribute to our understanding of the political and social dynamics of the era, including the mechanisms of Roman trials and crucifixions. This can provide context to the gravity of Jesus' situation before Pilate.

Commentaries

Biblical scholars and theologians offer various perspectives on this verse.

William L.

Lane in his "New International Commentary on the New Testament" notes Jesus’ response as deliberately ambiguous, preserving the true meaning of His kingship.

R.C.H.

Lenski, in "The Interpretation of St.

Mark’s Gospel," suggests that Jesus' answer is both an affirmation and a correction of Pilate's question.

Commentaries generally agree that this moment highlights Jesus' acknowledgment of His identity and destiny, as well as the tension between earthly and divine authority.

Mark 15

Mark 15

What does Mark 15:2 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 15:2 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?