Mark 15:2
And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.
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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.”

15:1-14 They bound Christ. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. By delivering up the King, they, in effect, delivered up the kingdom of God, which was, therefore, as by their own consent, taken from them, and given to another nation. Christ gave Pilate a direct answer, but would not answer the witnesses, because the things they alleged were known to be false, even Pilate himself was convinced they were so. Pilate thought that he might appeal from the priests to the people, and that they would deliver Jesus out of the priests' hands. But they were more and more urged by the priests, and cried, Crucify him! Crucify him! Let us judge of persons and things by their merits, and the standard of God's word, and not by common report. The thought that no one ever was so shamefully treated, as the only perfectly wise, holy, and excellent Person that ever appeared on earth, leads the serious mind to strong views of man's wickedness and enmity to God. Let us more and more abhor the evil dispositions which marked the conduct of these persecutors.See the principal events in this chapter explained in the notes at Matthew 27. CHAPTER 15

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 [1518]Joh 18:28-19:16.

Ver. 2-20. This history of our Saviour’s examination before and condemnation by Pilate, together with the indignities offered him after his condemnation, is recorded in some degree or other by all the four evangelists, by the comparing of which it will appear that Mark hath left out many material circumstances and parts of it. In our notes on 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 Pilate asked him, art thou the king of the Jews?.... Which either he had heard before that it was said by him, and his followers; or was what the Jews now suggested to him as his crime, which they desired sentence of death might pass upon him:

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.
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." Mark 15:2
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