And Pilate asked him, Are you the King of the Jews? And he answering said to them, You say it.
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EXPOSITORY (ENGLISH BIBLE)Mark 15:2-5. Pilate asked him, Art thou the king of the Jews? — These verses are explained in the notes on Matthew 27:11-14. But Jesus yet answered nothing — This is not an accurate translation of the original, (which is, ουκετι ουδεν απεκριθη,) implying, as Dr. Campbell justly observes, “that he had answered nothing to the former question, the reverse of which is the fact, as appears, Mark 15:2. All the Latin translators say rightly, Nihil amplius respondit, he answered nothing more, or what is manifestly equivalent. All the foreign translations give the same sense. Yet, to show how difficult it is to preserve a uniform attention, and how liable at times even judicious persons are to run blindfold into the errors of their predecessors; it may be observed, that Wesley is the only modern translator who has escaped a blunder not more repugnant to the fact, as recorded in the verses immediately preceding, than contradictory to the import of the Greek expression here used. His version is, Answered nothing any more. The rest without exception say, Still answered nothing, or words to that purpose. Yet, in the translation commonly used in Queen Elizabeth’s reign, the sense was truly exhibited, Answered no more at all.”Matthew 27.
Mr 15:1-20. Jesus Is Brought before Pilate—At a Second Hearing, Pilate, after Seeking to Release Him, Delivers Him Up—After Being Cruelly Entreated, He Is Led Away to Be Crucified. ( = Mt 26:1, 2, 11-31; Lu 23:1-6, 13-25; Joh 18:28-19:16).
See on Joh 18:28-19:16.Matthew 27:11-31, we have compared and considered them all, and shall thither refer the reader; only observing,
1. How much more favour Christ found from a Gentile heathen than from the Jewish high priest, and not favour only, but justice also.
2. How close our Saviour kept upon his guard, not accusing himself.
3. The horrible debauchery of these priests, that they would prefer a murderer, and seditious person, before a most innocent person.
4. The weakness of a corrupt heart to resist an ordinary temptation. Pilate was convinced the prosecution was malicious, that there was no guilt in Christ; yet he must content the people, and is basely afraid of their misrepresenting him to the Roman emperor.
5. That the point upon which Christ was condemned, was his maintaining his spiritual kingdom in and over his church, for he expressly disclaimed any claim to any earthly kingdom before Pilate, as the other evangelists tell us.
6. How punctually the words of Christ are by the providence of God fulfilled; we have now heard how Christ was delivered to the Gentiles, by them mocked, scourged, spit upon, and now going to be killed.
7. How Christ hath made all our bitter waters sweet, sanctifying every cross to us, and taking the curse out of it. He was reviled, imprisoned, mocked, scourged, spit upon, and last of all killed; he hath tasted of all these bitter waters, and by that taste they are made wholesome and medicinal for us; and he hath learned us, that there is no ignominy, shame, and contempt, no indignity and species of suffering, for his sake, in which we may not boast and glory, as being thereby made conformable to the sufferings and death of Christ. And if we suffer with him, we shall be glorified together.
and he answering, said unto him, thou sayest it; which is all one as if he had said, I am; See Gill on Matthew 26:25; for so he was in a sense, in which he explained himself to Pilate's satisfaction, John 18:36; See Gill on Matthew 27:11.And Pilate asked him, Art thou the King of the Jews? And he answering said unto them, Thou sayest it.
EXEGETICAL (ORIGINAL LANGUAGES)Mark 15:2-5. See on Matthew 27:11-14. Comp. Luke 23:2 f. Matthew has here inserted from the evangelic tradition elsewhere the tragical end of Judas, just as Luke has the discussion with Herod; Mark abides simply and plainly by the main matter in hand; nor has he in the sequel the dream of Pilate’s wife, or the latter’s washing of his hands. Doubts, however, as to the historical character of these facts are not to be deduced from this silence; only the tradition had narrower and wider spheres of its historical material.
Mark 15:4. πάλιν] See Mark 15:2.
Mark 15:5. οὐκέτι] At Mark 15:2 he had still answered.Mark 15:2. σὺ εἶ ὁ β. Pilate’s question reveals the secret of the morning meeting. The crafty Sanhedrists put a political construction on the confession of Jesus. The Christ, therefore a pretender to the throne of Israel. Vide on Mt.2. And Pilate asked him] This was a private investigation within the prætorium, after the Jews, carefully suppressing the religious grounds on which they had condemned our Lord, had advanced against Him a triple accusation of (i) seditious agitation, (ii) prohibition of the payment of the tribute money, and (iii) the assumption of the suspicious title of “King of the Jews.” This was a political charge, and one which Pilate could not overlook. Having no quæstor to conduct the examination, he was obliged to hear the case in person.
Thou sayest it] St Mark does not mention here what we know from St John, (a) the inquiry of our Lord of Pilate why he asked the question, and (b) His explanation of the real nature of His kingdom (John 18:37-38). He brings out our Lord’s acknowledgment of His regal dignity, though Pilate could not understand His meaning.Verse 2. - Art thou the King of the Jews? It appears from St. Luke (Luke 23:1-5) that when Pilate demanded particularly what the charges against Jesus were, on account of which the Jews urged that he should be crucified, they alleged these three things:
(1) that he perverted the nation;
(2) that he forbade to give tribute to Caesar;
(3) that he said that he was Christ, a King.
Whereupon Pilate, who had heard by many of the blameless life, the pure doctrine, and the famous miracles of Jesus, goes at once to the point, and asks him, "Art thou the King of the Jews?" - a question which, of course, affected the position of Caesar. Our Lord's answer, Thou sayest (σὺ λέγεις), was in the affirmative, amounting to this "Thou sayest that which is true."
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