TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
And G2532 straightway G2112 in G1909 the morning G4404 the chief priests G749 held G4160 a consultation G4824 with G3326 the elders G4245 and G2532 scribes G1122 and G2532 the whole G3650 council G4892, and bound G1210 Jesus G2424, and carried him away G667, and G2532 delivered G3860 him to Pilate G4091.
Complete Jewish Bible
As soon as it was morning, the head cohanim held a council meeting with the elders, the Torah-teachers and the whole Sanhedrin. Then they put Yeshua in chains, led him away and handed him over to Pilate.
Berean Standard Bible
Early in the morning, the chief priests, elders, scribes, and the whole Sanhedrin devised a plan. They bound Jesus, led Him away, and handed Him over to Pilate.
American Standard Version
And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate.
World English Bible Messianic
Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Yeshua, and carried him away, and delivered him up to Pilate.
Geneva Bible (1599)
And anon in the dawning, the hie Priestes helde a Councill with the Elders, and the Scribes, and the whole Council, and bound Iesus, and led him away, and deliuered him to Pilate.
Young's Literal Translation
And immediately, in the morning, the chief priests having made a consultation, with the elders, and scribes, and the whole sanhedrim, having bound Jesus, did lead away, and delivered him to Pilate;
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Commentary on Mark 15 verses 1–14
1 ¶ 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.
2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.
3 And the chief priests accused him of many things: but he answered nothing.
4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
5 But Jesus yet answered nothing; so that Pilate marvelled.
6 Now at that feast he released unto them one prisoner, whomsoever they desired.
7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
8 And the multitude crying aloud began to desire him to do as he had ever done unto them.
9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
10 For he knew that the chief priests had delivered him for envy.
11 But the chief priests moved the people, that he should rather release Barabbas unto them.
12 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?
13 And they cried out again, Crucify him.
14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?
II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Psa 118:27. Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.
III. The examining of him by Pilate upon interrogatories (Mar 15:2); "Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?" - "Yea," saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect." He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.
IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (Mar 15:3), and witness against him, Mar 15:4. Many of the Old Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Eze 22:26; Hos 5:1; Hos 6:9; Mic 3:11; Zep 3:4; Mal 1:6; Mal 2:8. The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam 4:13. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, Mar 15:3. When Pilate urged him to clear himself, and was desirous he should (Mar 15:4), yet still he stood mute (Mar 15:5), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer (Mar 15:2), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.
V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to grace the solemnity with the release of one prisoner. The people expected and demanded that he should do as he had ever done to them (Mar 15:8); it was not an ill usage, but they would have it kept up. Now Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, Mar 15:10. It was easy to see, comparing the eagerness of the prosecutors with the slenderness of the proofs, that it was not his guilt, but his goodness, not any thing mischievous or scandalous, but something meritorious and glorious, that they were provoked at. And therefore, hearing how much he was the darling of the crowd, he thought that he might safely appeal from the priests to the people, and that they would be proud of rescuing him out of the priests' hands; and he proposed an expedient for their doing it without danger of an uproar; let them demand him to be released, and Pilate will be ready to do it, and stop the mouths of the priests with this - that the people insisted upon his release. There was indeed another prisoner, one Barabbas, that had an interest, and would have some votes; but he questioned not but Jesus would out-poll him.
VI. The unanimous outrageous clamours of the people have Christ put to death, and particularly to have him crucified. It was a great surprise to Pilate, when he found the people so much under the influence of the priests, that they all agreed to desire that Barabbas might be released, Mar 15:11. Pilate opposed it all he could; "What will ye that I shall do to him whom ye call the King of the Jews? Would not ye then have him released too?" Mar 15:12. No, say they, Crucify him. The priests having put that in their mouths, the insist upon it; when Pilate objected, Why, what evil has he done? (a very material question in such a case), they did not pretend to answer it, but cried out more exceedingly, as they were more and more instigated and irritated by the priests, Crucify him, crucify him. Now the priests, who were very busy dispersing themselves and their creatures among the mob, to keep up the cry, promised themselves that it would influence Pilate two ways to condemn him. 1. It might incline him to believe Christ guilty, when there was so general an out-cry against him. "Surely," might Pilate think, "he must needs be a bad man, whom all the world is weary of." He would now conclude that he had been misinformed, when he was told what an interest he had in the people, and that the matter was not so. But the priest had hurried on the prosecution with so much expedition, that we may suppose that they who were Christ's friends, and would have opposed this cry, were at the other end of the town, and knew nothing of the matter. Note, It has been the common artifice of Satan, to put Christ and his religion into an ill name, and so to run them down. When once this sect, as they called it, comes to be every where spoken against, though without cause, then that is looked upon as cause enough to condemn it. But let us judge of persons and things by their merits, and the standard of God's word, and not prejudge by common fame and the cry of the country. 2. It might induce him to condemn Christ, to please the people, and indeed for fear of displeasing them. Though he was not so weak as to be governed by their opinion, to believe him guilty, yet he was so wicked as to be swayed by their outrage, to condemn him, though he believed him innocent; induced thereunto by reasons of state, and the wisdom of the world. Our Lord Jesus dying as a sacrifice for the sins of many, he fell a sacrifice to the rage of many.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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TertullianAD 220
An Answer to the Jews
For Him it behoved to be made a sacrifice on behalf of all Gentiles, who "was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth" (for He, when Pilate interrogated Him, spake nothing ); for "in humility His judgment was taken away: His nativity, moreover, who shall declare? "Because no one at all of human beings was conscious of the nativity of Christ at His conception, when as the Virgin Mary was found pregnant by the word of God; and because "His life was to be taken from the land.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(in Marc. 4, 44) The Jews had a custom of delivering him whom they had condemned to death, bound to the judge. Wherefore after the condemnation of Christ, the Evangelist adds: 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. But it must be observed, that they did not then first bind Him, but they bound Him on first taking Him in the garden by night, as John declares.
(ubi sup.) By Pilate's asking Him about no other accusation, except whether He was King of the Jews, they are convicted of impiety, for they could not even find a false accusation against our Saviour. It goes on: And he answering said unto him, Thou sayest. He answers in this way so as both to speak the truth, and yet not to be open to cavil.
(ubi sup.) He indeed who condemns Jesus is a heathen, but he refers it to the people of the Jew's as the cause. There follows: But Jesus yet answered nothing; so that Pilate marvelled. He was unwilling to give an answer, lest He should clear Himself of the charge, and be acquitted by the judge, and so the gain resulting from the Cross should be done away.
BedeAD 735
On the Gospel of Mark
And immediately, forming a plan, in the morning the chief priests with the elders and scribes and the whole council, binding Jesus, led Him away and delivered Him to Pilate. He was led not only to Pilate but also to Herod, so that both might mock the Lord. And observe the priests' diligence in evil. All night they stayed awake to commit murder, and they handed over the bound one to Pilate. For they had this custom, that whoever they sentenced to death, they handed over bound to the judge. Nevertheless, it should be noted that they did not bind Him for the first time then, but as soon as He was apprehended in the night in the garden, as John declares, they bound Him and thus brought Him first to Annas.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
They then gave Jesus up to the Romans, but were themselves given up by God into the hands of the Romans, that the Scriptures might be fulfilled, which say, Recompense them after the work of their hands. (Ps. 28:5) It goes on: And Pilate asked him, Art thou the King of the Jews?
For His answer is doubtful, since it may mean, Thou sayest, but I say not so. 1And observe that He does somewhere answer Pilate, who condemned Him unwillingly, but does not choose to answer the priests and great men, and judges them unworthy of a reply. It goes on: And the Chief Priests accused him of many things.
But Pilate wondered, because, though He was a teacher of the law, and eloquent, and able by His answer to destroy their accusations, He did not answer any thing, but rather bore their accusations courageously.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 15:1 recounts the pivotal moment immediately following Jesus' nocturnal Jewish trial, where the chief priests, elders, scribes, and the entire Sanhedrin reconvened at dawn to formalize their decision and transfer Jesus, bound, into the custody of Pontius Pilate, the Roman governor. This act marked the critical transition from the Jewish religious condemnation to the Roman legal process that would ultimately lead to His crucifixion, underscoring the relentless determination of His accusers and the divine orchestration of His passion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 15:1 employs several literary devices to convey its profound message. The phrase "straightway in the morning" functions as a powerful Transition, signaling an immediate shift from the clandestine night trial to the public, official Roman proceedings. This sense of urgency heightens the dramatic tension. The act of the Sanhedrin "holding a consultation" after the night's trial, rather than immediately sending Jesus to Pilate, introduces a subtle Irony: despite their condemnation of Jesus for blasphemy, they must now strategize how to present Him to a pagan Roman governor, demonstrating their own political impotence under Roman rule. Furthermore, Jesus being "bound" and "carried away" serves as potent Symbolism of His complete vulnerability and submission to the will of His accusers, yet paradoxically, it also foreshadows His willing surrender to the Father's plan for atonement. The entire verse acts as a Foreshadowing of the Roman trial and the ultimate crucifixion, setting the stage for the climactic events of the Passion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:1 is deeply significant, illustrating the convergence of human injustice and divine sovereignty. The relentless pursuit of Jesus by the Jewish authorities, culminating in their formal handover to Pilate, underscores the depth of human sin and opposition to God's Anointed One. Yet, within this narrative of betrayal and legal maneuvering, there is a profound theological truth: Jesus' willing submission to being bound and delivered was not a sign of weakness, but an act of profound obedience to His Father's will, a necessary step in the unfolding of God's redemptive plan. This moment highlights the principle that even the wicked actions of humanity can be providentially used by God to accomplish His ultimate purposes, demonstrating His sovereign control over all events, including the most heinous acts of injustice.
REFLECTION AND APPLICATION
Mark 15:1 invites us to reflect on the nature of justice, power, and submission. We witness the full force of human institutions—religious and political—conspiring against an innocent man. The "straightway in the morning" urgency of the accusers serves as a stark reminder of how quickly and relentlessly evil can pursue its aims. Yet, in the face of such overwhelming opposition, Jesus remains silent and submissive, willingly entering the next phase of His suffering. This challenges us to consider our own responses when faced with injustice or false accusation. Do we resist, or do we, like Christ, trust in a higher purpose and a sovereign God who can redeem even the most unjust circumstances? The verse also calls us to examine our own hearts: are we ever among those who, perhaps subtly, contribute to the binding and delivering of truth or righteousness for our own perceived gain or comfort? Ultimately, Mark 15:1 reminds us that our salvation was costly, purchased by a Savior who willingly endured humiliation and injustice, being "bound" and "delivered" for our sake.
Questions for Reflection
FAQ
Why did the Jewish authorities "deliver him to Pilate" if they had already condemned him?
Answer: Under Roman occupation, the Jewish Sanhedrin, while possessing significant religious and civil authority, did not have the legal right to carry out a death sentence. This power was reserved for the Roman governor, Pontius Pilate, who held the ius gladii (right of the sword). Having condemned Jesus for blasphemy, a religious charge, the Jewish leaders needed Roman approval to execute Him. Therefore, they brought Jesus to Pilate, likely reframing their charges to be politically relevant to Rome, such as claiming to be "King of the Jews," which would constitute treason against Caesar (Luke 23:2). This historical reality is crucial for understanding the transition of Jesus' trial from Jewish to Roman jurisdiction.
What was the "consultation" mentioned in the verse?
Answer: The "consultation" (Greek: symboúlion poieō) refers to a formal meeting or strategic session held by the chief priests, elders, and scribes, comprising the full Sanhedrin. After their nocturnal trial of Jesus, which was likely illegal by their own standards for capital cases, this morning meeting served to formalize their decision to condemn Jesus and, more importantly, to strategize how to present their case to Pontius Pilate in a way that would secure a death sentence. It was not a re-trial but a planning session to ensure their charges would be taken seriously by the Roman authority and lead to the desired outcome: Jesus' execution.
CHRIST-CENTERED FULFILLMENT
Mark 15:1, with its stark depiction of Jesus being "bound" and "delivered" to Pilate, is profoundly Christ-centered, revealing the intentionality of God's redemptive plan. Jesus, the sinless Son of God, willingly submits to this humiliation and injustice, fulfilling the prophecies of the Suffering Servant from Isaiah 53. He is the Lamb of God, who, like a lamb led to the slaughter, does not open His mouth (Isaiah 53:7), allowing Himself to be bound and carried away by human hands. This act of being "delivered" (Greek: paradídōmi) echoes the divine purpose, as Jesus Himself stated that the Son of Man would be "delivered into the hands of men" (Mark 9:31). Furthermore, Peter's sermon in Acts 2:23 explicitly states that Jesus was "delivered up according to the definite plan and foreknowledge of God." Thus, the seemingly chaotic and unjust actions of the chief priests and Pilate were, in fact, orchestrated by divine providence to bring about the ultimate sacrifice. Jesus' being bound and delivered to Pilate was the essential step that led to His crucifixion, His atoning death, and ultimately, our salvation. He was delivered over for our transgressions and raised for our justification (Romans 4:25).