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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 15:1–14. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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What great patience this is that he who is adored in heaven is not yet avenged on earth! Let us think of his patience, beloved brothers and sisters, in our persecutions and sufferings. Let us show forth the full obedience that is inspired by our expectation of his coming. Let us not hasten with the impious and shameless haste of a servant to defend ourselves before the Lord. Let us rather persevere and let us labor, and be watchful with all our heart and steadfast even to total resignation. Let us guard the precepts of the Lord, so that when the day of wrath and vengeance comes, we may not be punished with the impious and sinners but may be honored with the just and those who fear God.
A lamb, he is silent—yet he is “word,” proclaimed by “the voice of one crying in the wilderness.” He is weakened, wounded—yet he cures every disease and every weakness. He is brought up to the tree and nailed to it—yet by the tree of life he restores us.
(de Con. Evan. iii. 8) Luke has also laid open the false charges which they brought against Him; for he thus relates it: And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. (Luke 23:2) There follows: And Pilate asked him, saying, Answerest thou nothing? behold how many things they witness against thee.
(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.
Pilate, however, again asked him, saying: Do you not answer anything? See in how many things they accuse you. But Jesus no longer answered anything. Although it is a Gentile who condemns Jesus, he attributes the cause to the Jewish people: See in how many things they accuse you. Jesus, however, did not want to answer, lest, by dispelling the accusation, he would be released by the governor, and the benefit of the cross delayed.
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.
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Summary
Mark 15:4 captures a pivotal and perplexing moment in Jesus' trial before Pontius Pilate, where the Roman governor, accustomed to defendants vigorously defending themselves, expresses profound astonishment at Jesus' resolute silence in the face of numerous and vehement accusations. This verse underscores Pilate's bewilderment as he confronts the extraordinary composure of Jesus amidst the clamor of false witnesses, setting the stage for his subsequent attempts to release Him.
Context
Literary Context
This verse is situated immediately after the chief priests and elders have brought a multitude of charges against Jesus, as recorded in Mark 15:3. Having been handed over by the Jewish authorities to the Roman governor, Jesus is now undergoing an official Roman inquiry. Pilate has already questioned Jesus regarding His claim to be "King of the Jews" in Mark 15:2, to which Jesus gave a cryptic "Thou sayest it." The current verse highlights Pilate's second direct engagement with Jesus, prompted by the escalating accusations from the Jewish leadership. Jesus' silence here stands in stark contrast to the vociferous clamor of His accusers and Pilate's expectation of a defense, intensifying the dramatic tension of the trial narrative. This moment also foreshadows Pilate's growing unease and conviction that Jesus is innocent, leading to his later attempts to release Him, as seen in Mark 15:9.
Historical & Cultural Context
The trial of Jesus before Pilate took place during the Jewish Passover festival, a time when Jerusalem was bustling with pilgrims and Roman authorities were particularly vigilant to maintain order. Pontius Pilate, as the Roman prefect of Judea, held ultimate judicial and executive authority, including the power of capital punishment, which the Jewish Sanhedrin lacked under Roman rule. Roman trials typically involved the accused presenting a defense, and silence was often interpreted as an admission of guilt. However, Jesus' silence here is not born of guilt but of sovereign purpose. Furthermore, the Jewish leaders' insistence on a Roman trial highlights their desire to ensure Jesus' death by crucifixion, a Roman method of execution, rather than stoning, the Jewish method, thereby fulfilling prophecy and avoiding direct responsibility in the eyes of the populace. Pilate's question reflects his Roman legal background and his surprise at Jesus' deviation from expected courtroom behavior.
Key Themes
Mark 15:4 profoundly contributes to several key themes within the Gospel of Mark and the broader biblical narrative. Firstly, it emphasizes Jesus' sovereign control and deliberate submission to God's will. His silence is not passive but an active choice, fulfilling the prophetic depiction of the suffering servant who "opened not his mouth" (Isaiah 53:7). This highlights His identity as the Messiah who came to suffer and die. Secondly, the verse underscores the injustice and baselessness of the accusations leveled against Jesus. Despite the "many things" witnessed, Pilate's reaction suggests a lack of credible evidence, leading him to question the proceedings. This theme of false witness is prevalent throughout Jesus' trials, as seen in Mark 14:56-59. Lastly, it reveals Pilate's perplexity and internal conflict, as he struggles to comprehend Jesus' demeanor and discern the truth amidst the religious and political pressures. His bewilderment sets the stage for his subsequent efforts to release Jesus, highlighting the unique and compelling nature of Jesus' person even to His Roman judge.
Exposition and Analysis
Key Word Analysis
This word, derived from epi (upon) and erōtaō (to ask), signifies to "ask for," "inquire," or "demand." Pilate's use of this word indicates a direct and probing inquiry, seeking a response from Jesus. His question is not merely rhetorical but an attempt to elicit a defense or explanation, reflecting his expectation that any accused person would speak in their own behalf.
This verb means "to conclude for oneself" or "to respond." In this context, it refers to Jesus' expected reply to the accusations. The negative framing of Pilate's question ("Answerest thou nothing?") underscores his astonishment at Jesus' complete lack of verbal defense, which was highly unusual in Roman legal proceedings.
A compound word from kata (against) and martyreō (to bear witness), meaning "to testify against." This precisely describes the action of the chief priests and elders, who were bringing numerous, often contradictory, testimonies intended to condemn Jesus. Pilate's observation of "how many things they witness against thee" highlights the sheer volume of these accusations, which nevertheless failed to move Jesus to speak.
Verse Breakdown
"And Pilate asked him again, saying,"
This phrase indicates a continuation of Pilate's interrogation, emphasizing his persistence and perhaps growing frustration or curiosity. The word "again" (G3825, pálin) suggests a previous attempt to elicit a response, highlighting Jesus' consistent silence. Pilate is actively seeking a dialogue or defense from Jesus, which is not forthcoming.
"Answerest thou nothing?"
This is a direct, incredulous question from Pilate. It conveys his astonishment and bewilderment at Jesus' complete lack of response to the barrage of accusations. In a Roman court, silence was often interpreted as an admission of guilt, yet Jesus' dignified silence here confounds Pilate, suggesting a deeper meaning than mere acquiescence.
"behold how many things they witness against thee."
Pilate draws Jesus' attention to the sheer volume and vehemence of the accusations being leveled by the Jewish leaders. The imperative "behold" (G2396, íde) serves as an exclamation, emphasizing Pilate's surprise and perhaps his attempt to provoke a self-preservation instinct in Jesus. He is highlighting the gravity of the situation and the overwhelming nature of the testimony, yet Jesus remains silent.
Literary Devices
The verse employs several significant literary devices. The most prominent is Rhetorical Question, "Answerest thou nothing?", which Pilate poses not necessarily to elicit an answer he expects, but to express his astonishment and to highlight the unusual nature of Jesus' silence. This question serves to underscore the dramatic tension of the scene. There is also a strong element of Contrast between the clamor and multitude of accusations from the chief priests and elders and Jesus' profound and deliberate silence. This stark opposition emphasizes Jesus' unique composure and sovereign control in the face of immense pressure. Furthermore, Jesus' silence can be seen as an act of Symbolism, representing His complete submission to the Father's will and His fulfillment of Old Testament prophecies concerning the suffering servant, who would not open His mouth in defense. This silent dignity also serves as a powerful Foreshadowing of His ultimate sacrifice, made without protest or resistance.
Theological and Thematic Connections
Mark 15:4 offers a profound theological statement about Jesus' identity and mission. His silence before Pilate is not a sign of weakness or inability to defend Himself, but a deliberate act of submission to the divine will, fulfilling the prophetic image of the suffering servant of Isaiah 53. This sovereign silence underscores His role as the Lamb of God, who willingly goes to the slaughter for the sins of humanity, choosing self-sacrifice over self-preservation. It highlights the profound spiritual truth that His kingdom is not of this world, and His defense is not reliant on human words or legal maneuvering, but on the divine plan of redemption. This moment also reveals the blindness and spiritual darkness of those who falsely accuse Him, unable to comprehend the divine purpose unfolding before their eyes.
Reflection and Application
Mark 15:4 challenges believers to consider the power of intentional silence in a world often saturated with noise and the clamor for self-defense. Jesus' example teaches us that there are moments when the most profound and impactful response to injustice, accusation, or misunderstanding is not to speak, but to trust in God's sovereign plan and allow Him to vindicate. This requires immense faith, humility, and a deep understanding of one's identity in Christ. It calls us to surrender our need for control and our desire to be understood, embracing the truth that God's purposes are often accomplished through means that defy human logic. In our own lives, when we face false accusations, criticism, or are tempted to retaliate, Jesus' silence provides a powerful model for enduring suffering with dignity and allowing God to be our ultimate defender. It reminds us that our vindication comes from Him, not from our own arguments.
Questions for Reflection
FAQ
Why did Jesus choose to remain silent before Pilate, especially when His life was at stake?
Jesus' silence before Pilate was a deliberate and profound act, not a sign of weakness or inability to defend Himself. Theologically, it fulfilled Old Testament prophecy, particularly the description of the suffering servant in Isaiah 53:7, who "opened not his mouth." This silence underscored His willing submission to the Father's plan for redemption, demonstrating His sovereign control even in His apparent vulnerability. It also served as a powerful testimony to the baselessness of the accusations against Him, highlighting the spiritual blindness of His accusers and the futility of human justice against divine purpose. His kingdom was not of this world (John 18:36), and His defense was rooted in divine truth, not human argumentation.
Christ-Centered Fulfillment
Mark 15:4, with Jesus' profound silence before Pilate, finds its ultimate Christ-centered fulfillment in the New Testament's portrayal of Jesus as the willing Lamb of God, whose sacrifice is the very foundation of salvation. His refusal to defend Himself, despite the overwhelming accusations, powerfully anticipates His role as the atoning sacrifice, who "humbled himself by becoming obedient to the point of death, even death on a cross" (Philippians 2:8). This silence is not passivity but an active, sovereign choice, echoing the prophetic imagery of the Suffering Servant who "was led like a lamb to the slaughter" (Acts 8:32). By bearing the false accusations without protest, Jesus embodies the one "who committed no sin, nor was deceit found in his mouth; when he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:22-23). His silence before Pilate, therefore, is a pivotal moment in His journey to the cross, where He would ultimately take away the sin of the world (John 1:29), demonstrating His perfect obedience and the depth of His love for humanity.