Mark 14:66–15:20
66 And as Peter was below in the courtyard, one of the servant girls of the high priest came, 67 and seeing Peter warming himself, she looked at him and said, “You also were with the Nazarene, Jesus.” 68 But he denied it, saying, “I neither know nor understand what you mean.” And he went out into the gateway1 and the rooster crowed.2 69 And the servant girl saw him and began again to say to the bystanders, “This man is one of them.” 70 But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.” 71 But he began to invoke a curse on himself and to swear, “I do not know this man of whom you speak.” 72 And immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he broke down and wept.3
15 And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. 2 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 3 And the chief priests accused him of many things. 4 And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” 5 But Jesus made no further answer, so that Pilate was amazed.
6 Now at the feast he used to release for them one prisoner for whom they asked. 7 And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. 8 And the crowd came up and began to ask Pilate to do as he usually did for them. 9 And he answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he perceived that it was out of envy that the chief priests had delivered him up. 11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. 12 And Pilate again said to them, “Then what shall I do with the man you call the King of the Jews?” 13 And they cried out again, “Crucify him.” 14 And Pilate said to them, “Why? What evil has he done?” But they shouted all the more, “Crucify him.” 15 So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged4 Jesus, he delivered him to be crucified.
16 And the soldiers led him away inside the palace (that is, the governor’s headquarters),5 and they called together the whole battalion.6 17 And they clothed him in a purple cloak, and twisting together a crown of thorns, they put it on him. 18 And they began to salute him, “Hail, King of the Jews!” 19 And they were striking his head with a reed and spitting on him and kneeling down in homage to him. 20 And when they had mocked him, they stripped him of the purple cloak and put his own clothes on him. And they led him out to crucify him.
1 Or forecourt 2 Some manuscripts omit and the rooster crowed 3 Or And when he had thought about it, he wept 4 A Roman judicial penalty, consisting of a severe beating with a multi-lashed whip containing embedded pieces of bone and metal 5 Greek the praetorium 6 Greek cohort; a tenth of a Roman legion, usually about 600 men
Section Overview
Jesus’ trial before the Jewish high court leads to the legally binding pronouncement that he has committed blasphemy, which is punishable by death. Amid the dire circumstances of his master, Peter, fearing death himself, denies any association with Jesus (Mark 14:66–72). Relentlessly, Mark’s narrative marches toward the crucifixion, following the verdict of blasphemy as well as his trial before Pilate (15:1–20).
Section Outline
III.C. Passion and Resurrection in Jerusalem (14:1–16:8 [9–20]) . . .
3. Peter’s Denial; Trial before Pilate (14:66–15:20)
a. Peter’s Denial of Jesus (14:66–72)
b. Jesus’ Trial before Pilate (15:1–13)
c. Pilate’s Verdict (15:14–15)
d. The Roman Mocking and Mistreatment of Jesus (15:16–20)
Response
Response to 14:66–72
The disarming account of Peter’s denial of Jesus contains much to teach modern disciples of Christ. Despite the awareness that his admission will become very public knowledge, Peter is utterly frank and transparent in his testimony about his failure. He can do so because he has received and welcomed the unmerited and unchanging mercy of Christ (cf. Mark 16:7). Following his threefold denial of Jesus, the fellow disciple John recounts how the resurrected Jesus restores and recommissions Peter by means of a threefold affirmation (John 21:15–17; cf. Luke 22:31–32).
Unlike the fundamental betrayal of Judas, Peter falters on account of temporary fear and self-preservation. He deeply regrets his denial and repented (Matt. 26:72; Luke 22:62). Jesus, in his mercy, restores him. Thus emerges the apostolic spokesman in the early church. Contemporary followers can be encouraged by the gracious way in which Jesus deals with Peter subsequent to his denial. It is true that Jesus’ followers stumble, deny him, and sin. He nevertheless offers the precious gift of repentance, restores in forgiveness and reconciliation, and affirms (1 Pet. 5:10). On the other hand, followers of Christ should not intentionally deny Christ, rebel against him, or sin intentionally. Rather, his covenantal mercy should always motivate his followers to grow in godliness and shun self-reliance or immoral conduct (cf. 2 Cor. 6:1). In his love and atoning grace, Jesus leads the way toward godliness.
Response to 15:1–20
This section raises the question of how contemporary followers of Jesus should endure various forms of suffering. Above all else, Jesus’ death on behalf of his followers is unparalleled, providing an eternal and reconciled relationship with God (1 Pet. 3:18). The human response to this is grateful reception. Second, as pardoned sinners, disciples of Christ understand that purity of heart as the consequence of receiving the love of Christ is crucial for such godly suffering (cf. 1 Pet. 2:21–25; 4:8). Jesus does not retaliate in evil ways to evil done to him. Likewise, his followers are to refrain from returning evil for evil. This is what Peter later teaches the suffering Christians in Asia Minor: “Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing” (1 Pet. 3:9). Third, followers of Christ are being cleansed even in suffering and trial (Mark 10:39). Finally, they trust God amid seemingly endless grief and hope for his ultimate deliverance.
Or forecourt
Some manuscripts omit and the rooster crowed
Or And when he had thought about it, he wept
A Roman judicial penalty, consisting of a severe beating with a multi-lashed whip containing embedded pieces of bone and metal
Greek the praetorium
Greek cohort; a tenth of a Roman legion, usually about 600 men
14:66–67 Peter’s denial of Jesus occurs on a cold spring morning. He is “warming himself” on the cusp of the second half of Nisan 15, before daybreak in the “courtyard” of the high priest’s residence. This is the expected time for a rooster to crow (cf. 15:1). The servant girl probably identifies Peter as a follower of Jesus because of his Galilean accent (14:70; see further details in John 18:26). As Jesus was led to the high priest for interrogation (Mark 14:53), she must have heard that the accused was a “Nazarene” from Galilee (cf. 1:9; 10:47). Note the stinging contrast between 3:14 (“that they might be with him”) and Peter’s denial that he had been “with . . . Jesus” (cf. John 18:25). More than ever before, it becomes clear that being associated with Jesus can become not only a personal liability but life endangering.
14:68 Now, standing at the “gateway” of the high priest’s residence, Peter denies Jesus (Gk. arneomai; cf. Mark 14:70, 71) instead of denying himself (aparneomai, 8:34; cf. comment there). What Jesus predicted now occurs (14:30). Not many hours have passed since Peter emphatically reaffirmed his unfailing loyalty to Jesus (14:27, 29, 31). Now his primary loyalty is once again to himself, not his master. Peter fears for his life.
14:69–71 The charges against Peter (14:67, 69, 70) as well as his rebuttals increase climactically. Eventually, Peter pronounces a “curse” upon himself (Gk. anathematizō) swears in an oath-like manner that he is telling the truth (14:71; contrast 8:38).
14:72 After denying Jesus three times, a rooster crows, as predicted, a “second time.” At this moment Jesus looks (mercifully?) at Peter as he is being led away to his room of interrogation (Luke 22:61). When Peter subsequently remembers Jesus’ exact words, he “broke down and wept.” Due to the imperfect, a literal translation could be that he “began to weep.” According to Matthew 26:75 and Luke 22:62, Peter wept “bitterly.”
15:1 The meeting of “the whole council” may simply mean that a sufficient number of members of the Sanhedrin convene in order to reach a legally binding decision. Although allowed to try and judge someone, the council is forbidden to execute someone convicted of a capital crime. Particularly in cases of well-known people, this right is reserved for Roman authorities. Having convicted Jesus of blasphemy (14:64–65), they now have to deliver Jesus “over” (Gk. paradidōmi; see also 15:10, 15; John 19:16) to Roman authorities (Mark 10:33). As stated above, the motif of being handed or delivered over runs through the entire account of Mark.
The prefect, Pilate, who lives in Caesarea, temporarily resides in Jerusalem to keep the peace during the Passover pilgrimage feast. Pilate tends to public affairs during morning hours (cf. John 18:28), which also explains why the Jewish authorities hastily convened the Sanhedrin before daylight. Also, the Jewish authorities do not want to be occupied with the case while celebrating the special Passover day of Nisan 15.
As stated above, the meal referenced in John 18:28 (“eat the Passover)” probably refers to the hagigah meal. The hagigah was eaten during the second half of Nisan 15, that is, during the day of Friday. That year, it also happened to be the “day of Preparation” (John 19:14) for the following, special Sabbath.
15:2–5 During the initial years of Pilate’s governorship in Judea, his political clout wanes due to unwise, erratic, and unpopular measures. Therefore, at the point of Jesus’ trial (roughly four to seven years into his term), Pilate possesses less power to maneuver his way through the maze of political and socio-religious interests than he otherwise might have had. Now he is more dependent on reaching a compromise with Jewish leaders (cf. Mark 15:15), all the while also appeasing the ever-watchful eye of the emperor in Rome. The Jewish authorities deliver to Pilate their religious verdict couched in political terms. Rather than identify Jesus as one who blasphemes God, the authorities now introduce him as one who claims to be “King of the Jews” (15:2). On account of the durative imperfect of the Greek verb katēgoreō (“I accuse,” “I charge”; 15:3, 4; cf. 3:2), it is possible to state that his opponents “kept accusing him.”
Jesus did indeed speak boldly before the high priest and the Sanhedrin of his messianic and divine identity (14:60–62). Such a claim would not mean much to Pilate. However, the Roman phrase “King of the Jews” (cf. 15:9, 12, 18, 26) could suggest that Jesus intended to lead a guerilla-type uprising against Rome (cf. John 18:33–38) along the lines of the past Maccabean rebellions (2nd century BC). Furthermore, Jesus has implied that he is God’s anointed, messianic King (Mark 14:62; cf. John 18:36). However, Jesus’ description and embodiment of a messianic king differs sharply from the widely held political/Davidic expectation. He has confessed who he is while remaining silent regarding all other (false) accusations (cf. Luke 23:2, 5) and misrepresentations (cf. also Mark 14:61). Now, however, “Jesus made no further answer” (15:5). Jesus resists all futile attempts at a political narrowing of his kingship. According to John, Jesus says privately to Pilate: “My kingdom is not from the world” (John 18:36).
The astonishment and surprise of Pilate is mentioned twice. With an awful premonition (Matt. 27:19; John 19:8) he is “amazed” that Jesus does not defend himself (Mark 15:5). Furthermore, he will be “surprised” that Jesus dies as speedily as he does (15:44). Hidden in silence, Jesus does not defend himself anymore. From the perspective of Roman law, the silence of an accused person during a court hearing implies a covert admission of guilt on the part of the accused, increasing the pressure upon the judge to assume the guilt of the accused.
15:6–7 Prior to pronouncing a binding verdict, Pilate has a final option of pardoning the accused. Such a pardon implies, however, his likely guilt. According to verse 6, Pilate had established the tradition of acquitting one accused person as a way of appeasing the Jewish people: “He used to release for them one prisoner for whom they asked” (cf. John 18:39). It is conceivable that he hopes to free Jesus by means of this tactical move because he might indeed sense that Jesus is not guilty of any offense punishable by Roman law (Mark 15:9, 14; cf. John 18:38). In contrast, Barabbas is doubtlessly a political rebel (Gk. stasiastēs, “revolutionary”) who was fighting outright against the suppressive authority of Rome
15:8–10 The relatively small “crowd” has probably been ordered by the Jewish authorities to reinforce its position before Pilate. Pilate deridingly hazards the guess that envy is the reason for the Jewish leaders’ action. He maintains that the charge is ill-founded (cf. Acts 3:13). Finally, Pilate is disinterested in—and ignorant of—a possible theological issue associated with the charge.
15:11–13 There is a sad and painful irony here. A convicted guerilla fighter deserving death under Roman law is to be pardoned by Pilate in the place of an innocent man who has not spoken or acted against the civil authority of the Roman Empire. As noted above, Pilate finds himself in a perilous and rather weak position. He is compelled to have Jesus executed on weak evidence (essentially a religious verdict), especially when seen in terms of Roman law (cf. 15:14–15). Since Pilate abused his authority in heavy-handed measures against the Jewish people in previous years, thus risking the severe criticism of the emperor in Rome, he now has to tread more carefully so as to maintain order in his province.
15:14–15 Once more, Pilate seeks to make the point that Jesus has not been accused or convicted of any crime worthy of death. He declares: “What evil has he done?” Pilate might desire to appear innocent and attempt to shift the entire responsibility for the death of Jesus onto the Jewish authorities. However, it remains a fact of history that Jesus is executed under his legal responsibility and jurisdiction.
The unjust authority of Rome now pays its ugly price. As the appointed judge commissioned, at least in court, to uphold Roman justice, Pilate frees the guilty and condemns the innocent. Eventually, Pilate releases “for them Barabbas” and consigns Jesus to crucifixion. This is the common punishment for criminals convicted of high treason in a Roman court. Pilate does this in order “to satisfy the crowd” (cf. John 19:12). Note here the analogical circumstance when Herod Antipas has John the Baptist decapitated (Matt. 14:5). Scourging (Gk. phragelloō, “I flog”; from Lat. flagellum) by itself can lead to death (cf. John 19:1–4). This fulfills Jesus’ prediction in Mark 10:34, in which he anticipates being flogged (mastigoō, “I scourge,” “I whip”; John 19:1). Pilate “deliver[s]” Jesus over to death. Once again the term paradidōmi (“being handed over”) is used. This marks the final stage of the multiple stages of Jesus’ being handed over.
15:16–20 The fact that a “whole battalion” is assembled indicates that Jesus is now treated as an enemy of Rome. They thus dress, mock, mistreat, and strike him as a would-be “King of the Jews.” He is now treated as if he had rejected their powerful and “divine” emperor (15:9, 12, 26).
The simple purple coat of a Roman soldier (Matt. 27:28) is to resemble a royal “cloak” (cf. John 19:2, 5). The wreath of thorny branches is used as a mocking “crown” (contrast Rev. 19:11–16). The sarcastic homage (Gk. proskyneō, “I fall down in worship”; cf. Mark 10:34) paid to Jesus mocks him with an adulation usually rendered to emperors of Rome. Note especially the “saluting” (15:18) and “kneeling down” (v. 19) before him. Various forms of Roman emperor worship were practiced even during the first century AD, depending on the particular views of the reigning emperor (contrast Matt. 2:2). The opponents have achieved their long-stated goal (Mark 3:6; cf. comment there): Jesus is being led to crucifixion under Roman escort (15:20; John 19:16).