Mark 15:12

KJV

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?

KJV (with Strong's)

And {G1161} Pilate {G4091} answered {G611} and said {G2036} again {G3825} unto them {G846}, What {G5101} will ye {G2309} then {G3767} that I shall do {G4160} unto him whom {G3739} ye call {G3004} the King {G935} of the Jews {G2453}?

Complete Jewish Bible

Pilate again said to them, "Then what should I do with the man you call the King of the Jews?"

Berean Standard Bible

So Pilate asked them again, “What then do you want me to do with the One you call the King of the Jews?”

American Standard Version

And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews?

Commentary

### SUMMARY
Mark 15:12 captures a pivotal moment in Jesus' trial before Pontius Pilate, the Roman governor. Despite Pilate's earlier attempts to find Jesus innocent, he now confronts the agitated crowd and their religious leaders with a direct question, pressing them to articulate their desired fate for the one they ironically label "the King of the Jews." This verse underscores Pilate's moral dilemma, the volatile nature of mob rule, and the profound irony of the people rejecting their true Messiah.

### CONTEXT
* **Literary Context:** This verse is situated at the climax of Jesus' trial before Pilate, immediately following the crowd's manipulation by the chief priests to demand the release of Barabbas instead of Jesus ([Mark 15:11](/mark/15-11 "Mark 15:11 - The Crowd Demands Barabbas")). Pilate's question in [Mark 15:12](/mark/15-12 "Mark 15:12 - Pilate's Question to the Crowd") is his final, desperate appeal to the crowd's reason or conscience, attempting to avert the condemnation of a man he perceives as innocent. It sets the stage for the crowd's decisive cry for crucifixion in the subsequent verses ([Mark 15:13-14](/mark/15-13-14 "Mark 15:13-14 - The Crowd Demands Crucifixion")). This moment highlights the dramatic tension between Roman authority, Jewish religious power, and the divine will unfolding through Jesus' passion.
* **Historical & Cultural Context:** The events occur during the Passover festival in Jerusalem, a time of heightened religious and political tension. The city was overflowing with Jewish pilgrims, and Roman authorities were acutely aware of the potential for unrest. Pontius Pilate, as the Roman prefect of Judea, held ultimate judicial authority, including the power of capital punishment. It was customary during Passover for the Roman governor to release a prisoner chosen by the crowd, a practice intended to appease the Jewish populace. Pilate's repeated questioning and efforts to release Jesus (as also seen in [Luke 23:13-16](/luke/23-13-16 "Luke 23:13-16 - Pilate Finds No Guilt")) reflect his awareness of Jesus' innocence and his reluctance to condemn him without just cause, while simultaneously navigating the immense political pressure from the Jewish leadership who threatened to accuse him of disloyalty to Caesar if he released one claiming to be a king ([John 19:12](/john/19-12 "John 19:12 - Pilate Seeks to Release Jesus")).
* **Key Themes:** Mark 15:12 powerfully contributes to several overarching themes in the Gospel of Mark. It underscores **Pilate's Moral Compromise**, showcasing his internal struggle between justice and political expediency, ultimately leading to his capitulation. The verse also centralizes the theme of **Jesus' Kingship**, albeit in an ironic and misunderstood way. The title "King of the Jews," initially a political accusation, becomes the very inscription on the cross ([Mark 15:26](/mark/15-26 "Mark 15:26 - The Inscription on the Cross")), highlighting the profound theological truth of Jesus' true identity as the Messiah, rejected by His own people. Furthermore, the scene vividly portrays the **Power of Mob Mentality** and the ease with which public opinion can be swayed by influential figures, leading to the rejection of truth and the embrace of injustice, a tragic echo of humanity's broader rejection of God's chosen one throughout salvation history.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **answered (Greek, _apokrínomai'_):** This word (G611) signifies more than a simple reply; it implies a considered response, often in a judicial or confrontational context. Pilate's "answering" here is not merely reactive but a deliberate engagement with the crowd's demands, reflecting his attempt to reassert control or to appeal to their better judgment after their initial clamor for Barabbas. It highlights his active, albeit ultimately futile, participation in the unfolding drama.
* **will ye (Greek, _thélō'_):** Derived from _thélō_ (G2309), this verb denotes a strong desire, choice, or determination stemming from subjective impulse. By asking "What will ye then," Pilate places the burden of decision squarely on the crowd, forcing them to articulate their deliberate preference. This reveals the crowd's active role in Jesus' condemnation, emphasizing their conscious choice to reject Him, rather than merely being passive observers.
* **King (Greek, _basileús'_):** The term _basileús_ (G935) refers to a sovereign or ruler. In this context, "King of the Jews" is the formal charge against Jesus, implying sedition against Rome. However, for many Jews, it carried profound messianic connotations, referring to the promised deliverer from the line of David. Pilate's repetition of this title, even as a question, underscores the central issue of Jesus' identity and claim to authority, which was simultaneously a political threat to the Roman Empire and a theological challenge to the Jewish religious establishment.

#### Verse Breakdown
* **"And Pilate answered and said again unto them":** This phrase emphasizes Pilate's persistent engagement with the crowd. The inclusion of "again" (G3825, _pálin_) indicates that this is not his first attempt to reason with them or to find a way to release Jesus. It suggests a renewed effort, perhaps born of frustration, reluctance, or a final, desperate hope that the crowd might reconsider their initial, manipulated demand.
* **"What will ye then that I shall do [unto him]":** Here, Pilate directly challenges the crowd, shifting the responsibility for Jesus' fate back onto them. The interrogative "What" combined with "will ye" (their desire/choice) forces them to articulate their specific demand concerning Jesus. This is a rhetorical maneuver, designed to expose the irrationality or the gravity of their choice, and to highlight his own position as merely the executor of their expressed will.
* **"whom ye call the King of the Jews?":** This concluding clause is laden with irony and significance. Pilate uses the very title the Jewish leaders and crowd have applied to Jesus, which is the basis of the accusation against Him. By saying "whom *ye* call," Pilate distances himself from the title's implications while simultaneously highlighting the absurdity of their demanding the crucifixion of someone they themselves acknowledge, even mockingly, as their "King." It underscores the profound paradox of the scene: the people rejecting their true sovereign.

#### Literary Devices
Mark 15:12 is rich with **Irony**, primarily in the crowd's rejection of Jesus, whom they themselves (or their leaders) label "the King of the Jews." This title, meant to be an accusation of sedition, is in fact Jesus' true identity, yet it is used by those who demand His death. Pilate's question itself functions as a **Rhetorical Question**, not genuinely seeking information but rather challenging the crowd, attempting to expose the irrationality or moral bankruptcy of their choice. It serves to highlight the governor's own reluctance to condemn an innocent man and to place the onus of the decision squarely on the agitated populace. Furthermore, the scene carries a strong element of **Foreshadowing**, as the title "King of the Jews" will later be affixed to the cross, ironically proclaiming Jesus' true identity to the world even in His moment of ultimate humiliation and death ([Mark 15:26](/mark/15-26 "Mark 15:26 - The Inscription on the Cross")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:12 profoundly illustrates the clash between divine sovereignty and human will, revealing the tragic extent to which humanity, when swayed by sin and fear, can reject God's appointed King. Pilate's question serves as a stark reminder that while God's plan for salvation would ultimately unfold, human choices, even those born of malice and political pressure, play a role in the drama of redemption. The crowd's manipulated cry for Jesus' crucifixion, despite Pilate's attempts to release Him, underscores the world's inherent resistance to the true King and His kingdom, which is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Is Not of This World")). This rejection, however, was not an unforeseen tragedy but a necessary part of God's redemptive plan, leading to the ultimate sacrifice for the sins of humanity.

* [Matthew 27:22-23](/matthew/27-22-23 "Matthew 27:22-23 - Pilate's Question and the Crowd's Demand")
* [John 19:15](/john/19-15 "John 19:15 - The Crowd Cries, 'Crucify Him!'")
* [Acts 3:13-15](/acts/3-13-15 "Acts 3:13-15 - Peter's Accusation to the Jews")

### REFLECTION AND APPLICATION
Mark 15:12 confronts us with the sobering reality of human complicity in injustice and the immense pressure to conform to popular opinion, even when it contradicts truth and righteousness. Pilate's struggle, though flawed, highlights the moral compromises we often face when caught between our convictions and external pressures. This verse challenges us to examine our own hearts: Do we, like the crowd, allow ourselves to be swayed by the prevailing currents of society, rejecting Christ's true authority in favor of worldly desires, political expediency, or popular trends? Acknowledging Jesus as "the King of the Jews" and, more broadly, as "King of kings" ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")), demands a radical commitment that often stands in opposition to the world's values. It calls us to courageous conviction, to stand for truth and justice even when it is unpopular, and to recognize Jesus' ultimate sovereignty over all aspects of our lives, regardless of societal acceptance or personal cost.

#### Questions for Reflection
* **In what areas of your life are you most tempted to compromise your convictions due to external pressure or popular opinion?**
* **How does Jesus' kingship challenge your understanding of power, authority, and true leadership?**
* **What "Barabbas" (worldly desires, comforts, or allegiances) might you be tempted to choose over Jesus in your own life?**

### FAQ
**Why did Pilate keep asking the crowd what they wanted to do with Jesus?**

Answer: Pilate repeatedly questioned the crowd because he found no basis for a capital charge against Jesus and wished to release Him. He likely hoped that by forcing them to articulate their demand for Jesus' fate, they might reconsider or choose to release Him, especially given the Passover custom of releasing a prisoner. His persistent questioning, as seen in [John 18:38](/john/18-38 "John 18:38 - Pilate Finds No Guilt") and [Luke 23:4](/luke/23-4 "Luke 23:4 - Pilate Declares Jesus Innocent"), reveals his internal struggle between his duty to justice and the immense political pressure from the Jewish leaders who threatened to report him to Caesar if he released Jesus, whom they accused of sedition by claiming to be a king ([John 19:12](/john/19-12 "John 19:12 - Pilate Seeks to Release Jesus")).

**What was the significance of the title "King of the Jews" in this context?**

Answer: The title "King of the Jews" was highly significant and deeply ironic. For the Romans, it was a political charge implying sedition against Caesar, as only Caesar was king. For the Jewish religious leaders, it was a blasphemous claim if Jesus was not the Messiah, or a dangerous political claim if He was, threatening their own power and Roman occupation. However, for many Jews, it was a messianic title, referring to the promised deliverer from the line of David. Pilate's use of this title, even as the crowd rejected Jesus, underscored the profound truth of Jesus' identity as the Messiah, the true King, even as He stood condemned by His own people. This title would later be affixed to the cross, ironically proclaiming His true identity to the world ([Mark 15:26](/mark/15-26 "Mark 15:26 - The Inscription on the Cross")).

### CHRIST-CENTERED FULFILLMENT
Mark 15:12, with Pilate's question concerning Jesus, "whom ye call the King of the Jews," stands as a poignant moment foreshadowing the ultimate fulfillment of Jesus' kingship. Though rejected by His own people and condemned by Roman authority, Jesus' true reign was not of this world, as He Himself declared to Pilate ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Is Not of This World")). His willingness to be rejected and crucified, even as the "King of the Jews," was the very path to His universal sovereignty. The crowd's cry for His crucifixion, though born of malice, was paradoxically the means by which God enacted His redemptive plan, fulfilling prophecies of a suffering servant who would bear the sins of many ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - The Suffering Servant")). Through His death and resurrection, Jesus was not merely a king for the Jews, but He was exalted to the right hand of God, becoming King of kings and Lord of lords over all creation ([Philippians 2:9-11](/philippians/2-9-11 "Philippians 2:9-11 - Christ's Exaltation")). Thus, Pilate's question, intended to expose the crowd's irrationality, inadvertently highlighted the divine irony that the one they condemned was indeed the true and everlasting King, whose kingdom would ultimately triumph over all earthly powers and whose reign brings salvation to all who believe ([Romans 10:9-10](/romans/10-9-10 "Romans 10:9-10 - Confess and Believe")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 23:5

Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

Jeremiah 23:6

In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

Isaiah 9:6

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Isaiah 9:7

Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

Acts 5:31

Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

Matthew 21:5

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

Zechariah 9:9

¶ Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.