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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 15:8 mean?

Explanation

The verse Mark 15:8 refers to an event that took place during the trial of Jesus before Pontius Pilate.

In the customs of the time, it was usual for the Roman governor to release one prisoner to the crowd during the Jewish festival of Passover.

The multitude, or crowd, raised their voice in a chorus, asking Pilate to follow this tradition as he had done in previous years.

What is implied here is that the crowd is petitioning for the release of a prisoner, which soon becomes a pivotal choice between Jesus and another prisoner named Barabbas.

This verse captures the growing tension and the fateful decision that is about to be made regarding Jesus' fate.

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Historical Context

During the time of Jesus' ministry, Judea was under Roman rule, and Pontius Pilate was the Roman prefect overseeing the region. Passover was an important Jewish festival commemorating the Exodus from Egypt, and it was a time when Jerusalem was crowded with pilgrims.

It was customary for Roman governors to appease the local population by granting concessions during such festivals, potentially releasing a prisoner as an act of goodwill.

The verse sits within the narrative of the Passion Week, which leads up to the crucifixion of Jesus.

Theological Insights

From a theological perspective, this verse is significant in the Passion narrative as it shows the choice between earthly and divine justice. It reflects on the tension between what the crowd desires and what ultimately is the will of God for the redemption of humankind.

Christian theologians see this moment as part of God's salvific plan, where Jesus is to be sacrificed for the sins of the world.

The crowd's demand can also be contrasted with the concept of grace, while they sought the release as per tradition, the Gospel narrative unfolds to offer a grander release from sin through Jesus.

Practical Applications

The practical applications of this verse lie in understanding the dynamics of peer pressure and the power of a crowd's influence.

It serves as a reminder to individuals to seek justice and truth, rather than being swayed by popular opinion or tradition without moral discernment.

It calls on believers to consider the implications of their choices and to stand firm in integrity, especially when faced with crowd mentality or societal pressures.

Cross-References

Matthew 27:15 – "Now at that feast the governor was wont to release unto the people a prisoner, whom they would."
Luke 23:17 – "(For of necessity he must release one unto them at the feast.)"
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 phrase "crying aloud" comes from the word "κραυγάζων" (kraugazōn), indicating a loud cry or clamor.

The term "desire" translates from the Greek "αἴτεω" (aiteō), which means to ask, demand, or request, often with urgency. These words emphasize the intensity and the demanding nature of the crowd's appeal to Pilate, suggesting that it was far from a casual request.

Cultural and Religious Comparisons

In many ancient cultures, it was not uncommon for rulers to grant amnesty to prisoners during significant festivals or celebrations as a display of power and magnanimity.

This practice can be compared to the Roman tradition of the crowd choosing a condemned criminal to be released during Saturnalia or the Feast of Lemuria.

In some ways, this reflects the practical politics of the time, where rulers would placate the populace with gestures of mercy.

Scientific Perspectives

While there are no direct scientific perspectives on this verse, the understanding of crowd psychology could be relevant.

Modern social psychology can shed light on how individuals within a crowd can be influenced to act in ways they might not individually consider, often referred to as "herd behavior." Additionally, the study of tradition and ritual in human societies might offer insight into why such an amnesty tradition would hold social significance and be expected by the people.

commentaries

Commentaries on this verse vary, but many agree on its significance in the narrative of the crucifixion.

According to the Pulpit Commentary, this verse illustrates the juxtaposition of the mercy of human traditions with the ultimate sacrifice that Jesus is about to make for humanity's redemption.

Matthew Henry's Commentary suggests that the crowd's preference for Barabbas over Jesus symbolizes the rejection of spiritual deliverance for worldly and temporal salvation.

John Gill’s Exposition of the Bible emphasizes the implication that the crowd was stirred up by the chief priests, indicating a level of manipulation in the event.

These interpretations highlight different facets of the narrative and its role in the broader theological message of the Gospels.

Mark 15

Mark 15

What does Mark 15:8 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 15:8 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?