Bible Commentaries
Mark 15

Verses 1-5

Mar 15:1-5

Commentary On Mark 15:1-5

J.W. McGarvey

Jesus Accused before Pilate, Mark 15:1-5. (Matthew 27:1-2; Matthew 27:11-14; Luke 23:1-5; John 18:28-38)

1-5.—See the notes on the parallel in Matthew. It varies from this only in a few expressions.

Verses 6-15

Mar 15:6-15

Commentary On Mark 15:6-15

J.W. McGarvey

Barabbas Preferred, and Jesus Rejected, Mark 15:6-15. (Matthew 27:15-26; Luke 23:13-25; John 18:39-40)

7. had committed murder.—Matthew says of Barabbas no more than that he was "a notable prisoner." Mark here gives the cause of his notoriety. He had been engaged in an insurrection, during the progress of which he had committed murder, and he now "lay bound with them that had made insurrection with him." Luke locates the insurrection within the city (Luke 23:19), and John states that Barabbas was a robber (John 18:40). He was probably the chief of a band of robbers, and had ventured into the city for some deed of violence, but had been overpowered and cast into prison. Why the people sympathized with him is not explained. It was probably because his insurrection had been a blow at the Roman government, causing the people to forget his crimes for the sake of his hostility to the common enemy.

8. "began to desire him.—It seems from this verse, that the multitude first mentioned the subject of releasing a prisoner, by calling on Pilate "to do as he had ever done unto them." Pilate, having already pronounced Jesus innocent, and having proposed to release him with a mere chastisement (Luke 23:13-15), now sought to take advantage of the people’s clamor by proposing to release Jesus (Mark 15:9); but the chief priests circumvented him by persuading the people to ask for Barabbas (Mark 15:11; comp. note on Matthew 27:20).

On the remainder of the paragraph, see the notes under the parallel in Matthew.

Argument of Section 5

If Jesus had been arrested on some charge of criminal conduct, and if his trial and sentence had been marked by the due forms of justice, these facts would have detracted somewhat from the force of the evidence of his innocence. But the proceedings connected with his arrest and condemnation by the Sanhedrim, and those by which the sentence of death was procured from Pilate, furnish evidence in favor of his claims. It is only when justice is to be perverted, and the innocent condemned, that men resort to practices so corrupt. Though false witnesses were purposely employed in his trial before the Sanhedrim, and though their testimony when presented was contradictory, still the high priest pretended that it contained evidence of guilt. (Mark 14:57-60.) Not willing, however, to rest the case on this testimony, Jesus was then called on to testify in his own case, and though his answer was merely a repetition of what he had claimed for himself from the beginning, on this he was pronounced worthy of death. (Mark 14:61-64.) After thus condemning him on a false charge of blasphemy, they went before Pilate with an entirely different charge, that of disloyalty to Cæsar, a charge of which they had special reasons to know that he was not guilty. (Mark 15:1-2; comp. Mark 12:13-17.) Pilate was now subjected to the alternative of either vindicating the cause of justice, or giving success to the iniquitous prosecution of Jesus. He knew that the chief priests had accused him through envy (Mark 15:10), and he openly proclaimed that he could find no evil in his conduct (Mark 15:14); yet, "to content the people, he released Barabbas unto them, and delivered Jesus to be crucified" (Mark 15:15). Thus the condemnation and the sentence of Jesus, viewed merely in the light of Mark’s account, contain unmistakable proofs that they were brought about by the employment of such measures, and such only, as are employed in the condemnation and death of innocent persons.

Verses 16-21

Mar 15:16-21

Commentary On Mark 15:16-21

J.W. McGarvey

The Death, Burial, and Resurrection of Jesus, Mark 15:16 to Mark 16:20

Jesus Mocked and Led away by the Soldiers, Mark 15:16-21. (Matthew 27:27-32; Luke 23:26-32; John 19:1-3; John 19:16-17)

16. called Praetorium.—The word here rendered "Praetorium," is the same that is rendered "common hall" in Matthew 27:27, and "judgment hall" in John 18:28. It is the Latin word proetorium, which had been adopted into the Greek language, and means the tent or dwelling of a praetor, or of any other commanding officer. In this case it was Pilate’s dwelling.

17. with purple.—John and Mark both represent the robe which the soldiers put on Jesus as one of purple (comp. John 19:2), while Matthew (Matthew 27:28) calls it a scarlet robe, more properly rendered crimson. This difference is accounted for by the fact that the term purple was used by the Romans to include several different shades of red. (See Alford in loco,and Robinson’s Greek Lexicon of New Testament, where an example is given from Horace.)

See, for other notes on this paragraph, the parallel in Matthew.

Verses 22-28

Mar 15:22-28

Commentary On Mark 15:22-28

J.W. McGarvey

The Crucifixion, Mark 15:22-28. (Matthew 27:33-38; Luke 23:33-34; Luke 23:38; John 19:17-24)

22. Golgotha.—See the note, Matthew 27:33.

23. wine mingled with myrrh.—Matthew says, "vinegar mingled with gall." But the vinegar of the Jews was a cheap and sour wine, and the two terms designate the same liquid. Gall is the humor found in the bodies of men and beasts, otherwise called bile. But the Greek word here rendered gall (χολή), is used in the Septuagint to represent a Hebrew word which means any bitter herb, and myrrh is a bitter gum that exudes from the bark of a tree. Matthew, then, uses the term gall indefinitely for something bitter, while Mark, aiming to be more specific, names the particular herb which was used. (See Robinson’s N. T. Lexicon on χολή, and Smith’s Bible Dictionary on Gall.) In reference to the refusal of Jesus to drink, see the note, Matthew 27:34.

24. casting lots.—The remarks already made on these words, under Matthew 27:35, are equally appropriate here.

25. it was the third hour.—That is, about 9 o’clock. John says it was "about the sixth hour" that Pilate delivered Jesus to be crucified. (John 19:14-17.) It could not have been the sixth hour according to the Jewish mode of reckoning; for Matthew, Mark and Luke all testify that the darkness occurred at the sixth hour, and this was after Jesus had been on the cross for a considerable length of time. (See Matthew 27:45; Mark 15:33; Luke 23:44.) Neither could it have been at the sixth hour according to the Roman method of counting, which would be 6 o’clock; for this would not allow time for all of the proceedings which were had previous to the crucifixion. We conclude, then, that Mark fixes the true time of the crucifixion, and that the text of John has been altered by some mistake of transcribers. John could not himself have made a mistake; for, independent of his inspiration, he was an eyewitness of the scene, and could not have miscalculated it by the space of three hours.

26. The King of the Jews.—Matthew expresses it, "This is Jesus the King of the Jews; "but he probably expands the expression by the addition of the words, "This is Jesus"—words which are implied, though not expressed, in the inscription as given by Mark. The variations in Luke and John (Luke 23:38; John 19:19) are doubtless of the same character, Mark alone preserving the laconic form employed by Pilate.

27. two thieves.—See the note on Matthew 27:38.

28. And the scripture.—This verse is canceled by the critics on the very highest manuscript authority.

Verses 29-32

Mar 15:29-32

Commentary On Mark 15:29-32

J.W. McGarvey

Revilings by the People, Mark 15:29-32. (Matthew 27:39-44; Luke 23:35-37)

The facts of this paragraph are more fully reported by Matthew, and need no additional comment hero.

Verses 33-41

Mar 15:33-41

Commentary On Mark 15:33-41

J.W. McGarvey

The Darkness, and the End, Mark 15:33-41. (Matthew 27:45-56; Luke 23:44-49; John 19:28-30)

Only two points in this paragraph, in which Mark differs slightly from Matthew, seem to demand attention in this place.

36. saying, Let alone.—The expression, "Let alone; let us see whether Elias will come to take him down," is not intended as an objection to giving him the vinegar; for the man who used these words had already given it to him. He gave Jesus the vinegar to moisten his tongue and lips, and the remark, "Let alone," is an indefinite expression addressed to the bystanders, and meaning that they should be quiet and patient to see the result. In the same way must we construe the remark addressed by some of the bystanders to the man who gave the drink, as reported by Matthew. He says, "The rest said, Let be (Ἄφες, in the singular number), let us see whether Elias will come to save him." They made the remark to him, and he to them; but neither had reference to the drink of vinegar.

39. when the centurion.—Mark does not state so clearly as Matthew does, the causes of the centurion’s exclamation. He merely says, "When the centurion saw that he so cried out and gave up the ghost, he said, Truly this man was the Son of God;" but it is implied that he was convinced by the events that preceded and accompanied the last cry of Jesus, and not by that outcry alone. Mark’s language, indeed, is intended to state the time rather than the cause of the exclamation.

Verses 42-47

Mar 15:42-47

Commentary On Mark 15:42-47

J.W. McGarvey

The Burial, Mark 15:42-47. (Matthew 27:57-66; Luke 23:50-56; John 19:31-42)

42. the preparation.—It was not the preparation for the Passover, which had already been celebrated the evening previous, but for the Sabbath of the Passover week, which was a "high day." (John 19:31.) Mark explains it thus by adding, "that is, the day before "the Sabbath." It had become a preparation day by custom, and not by force of law; for there is nothing in the law on the subject. The fact that it was the preparation is given by Mark as the reason why Joseph went to Pilate and asked for the body (comp. verse 43); while John states it as the reason why "the Jews" besought Pilate to have the legs of the crucified broken and their bodies taken away (John 19:31). The same cause operated on both the friends and the foes of Jesus, each party having, in other particulars, a different object in view.

43. of Arimathea.—It is supposed by some that Arimathea, the home of Joseph, was the ancient Ramah, the birthplace and home of the prophet Samuel, about two miles north of Jerusalem. (See Smith’s Dictionary.)

an honorable counselor.—Matthew says of Joseph personally no more than that he was a rich man of Arimathea and a disciple of Jesus. Mark adds that he was an "honorable counselor"—that is, a member of the Sanhedrim; Luke, that he was "a good man and a just" who "had not consented to the counsel and deed of them;" and John, that though a disciple of Jesus he was secretly so for fear of the Jews. (See the parallels.) He was one of those men to whom John refers when he says, "Among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." (John 12:42-43.)

went in boldly.—Men who are ordinarily timid sometimes exhibit great boldness in a trying crisis. The boldness of Joseph in identifying himself at this crisis as a friend of Jesus, is the more apparent when we contrast his conduct with that of the other male disciples, not one of whom seems to have taken any steps for the proper care of the body. of Jesus. It required great moral as well as physical courage to act as his friend when his cause appeared hopeless and when all men seemed to be his enemies.

44, 45. Pilate marveled.—Pilate "marveled if he were already dead," because it was not uncommon for crucified persons to remain on the cross two or three days before death ensued. Not until he had made inquiry of the centurion, who had perhaps returned to the praetorium, leaving the soldiers to watch the bodies, did he grant Joseph’s request. This procedure shows that Joseph’s request for the body of Jesus preceded the request of the Jews that the bodies be taken away. (John 19:31.)

46, 47.—See the notes on Matthew 27:59-61.

Questions by E.M. Zerr For Mark Chapter Fifteen

1. Who held a council in the morning?

2. They then did what to Jesus?

3. Who was Pilate?

4. Repeat his question to Jesus.

5. State the answer of Jesus.

6. To what did Jesus not make answer?

7. What caused Pilate to marvel?

8. What was usually done at that feast ?

9. Tell who were to make the deciding choice ?

10. What prisoner was proposed?

11. For what was he being imprisoned?

12. What clamor was made ?

13. Whom did Pilate prefer?

14. State his question to them?

15. And their answer.

16. At this what did he ask them?

17. State the answer.

18. What inquiry did Pilate then make ?

19. Was it answered?

20. On what motive was Jesus delivered?

21. Who influenced the people in their choice?

22. Why did Pilate release Barabbas?

23. Where did the soldiers lead Jesus?

24. How did they clothe him?

25. How did they crown him?

26. What suggested all this?

27. Tell what indignities they put upon him.

28. Where did they lead him?

29. Before this what change was made in his clothing?

30. What was Simon compelled to do ?

31. To what place was Jesus brought?

32. What does this word mean?

33. Tell what they offered him to drink.

34. State what he did about it.

35. What was then done with Jesus?

36. What was done with his raiment?

37. State the time of day this occurred.

38. What was the superscription written?

39. Tell who were crucified with Jesus.

40. What did this fulfill?

41. Tell how the passers-by behaved.

42. What did they say?

43. And what did the chief priests say?

44. What persons reviled him?

45. Tell what happened at noon.

46. How long did it continue?

47. What scripture did Jesus quote?

48. How did this sound to the bystanders?

49. With what did they serve him?

50. What then happened to Jesus?

51. At what hour was it ?

52. What occurred in the temple?

53. Tell impression made on the centurion.

54. What women were witnesses to this ?

55. Tell what they had done for Jesus.

56. Who came in the evening?

57. What was his occupation?

58. Tell what he was interested in.

59. To whom did he go?

60. State his request.

61. What surprised Pilate?

62. How did he confirm Joseph’s report?

63. What did Joseph put round the body?

64. Where was it then placed ?

65. How was it made secure?

66. Who witnessed the burial?

Mark Chapter Fifteen

By Ralph L. Starling

Jesus was bound and taken to Pilate,

Who questioned him rather politely.

He found Him innocent & should be loose,

“Here is Christ and Barabbas, which do you choose?”

They quickly shouted, “Christ should be crucified!”

Pilate hesitated, “How did you decide?”

They only cried, “Crucify Him” all the more.

Barabbas was released and Jesus was scourged.

They mocked him, spit on Him, crowned Him with thorns.

“Hail King of the Jews!” they shouted with scorn.

They compelled Simon passing by, to carry the cross.

And with the third hour the deed was wrought.

On the 9^th hour Jesus cried in great grief,

“My God, why hast thou forsaken me?”

He was offered vinegar to quench His thirst.

He refused it and breathed His last breath.

When evening was come and preparing for the Sabbath,

Joseph asked Pilate, “His body, may I have it?”

Pilate marveled that He was already dead.

Being reassured, he told Joseph, “Go ahead.”

Joseph took the body and wrapped it in fine linen,

Laid Him in the Tomb assisted by the women.

When they had Him carefully in the sepulcher,

They closed it with a stone, making it secure.