Roman Justice (15:1-20).
Mark's concern in this narrative is to bring out that there was not really any serious political charge against Jesus, and that that was recognised by the Roman governor, with the result that when he allowed Him to be crucified it was only at the behest of the Jewish leaders and an enraged crowd in order to keep the peace. In essence, says Mark, His conviction was really on a charge of blasphemy, of claiming to be a unique heavenly figure Who would sit at God's right hand and not for any political reason. In other words Jesus was condemned for being what Mark has all along shown Him to be.
Pilate did not like the Jews, nor did he like making concessions to them as he had proved rather cruelly in the past. But he was wary of them and their sometime influence in Rome and knew he had to tread carefully. The description of him as ‘inflexible, merciless and obstinate' was a Jewish viewpoint but had some truth in it. He was quite ready to shed blood to have his way. He was a typical Roman procurator, a military man exalted above his rank as a demonstration of favour. But that he had some idea of justice comes out in his dealings with Jesus. That was his job, although it was not sufficient to make him stand firm for justice at cost to himself.
It will be noted that Mark tells us almost nothing about the trial itself. Possibly he did not have access to the details. He covers it briefly in Mark 15:2-5. And even there the emphasis is on the accusations of the Chief Priests. We can in fact be sure that there was a good deal more to it than we have here, or even in the other Gospels, for Pilate would know that he was accountable for what happened, and that a record would be kept. What Mark is more concerned with is the vindictiveness of the Chief Priests, the savagery of the Jerusalem crowd, and Pilate's continued indication that, after having examined Jesus, he had come to the conclusion that He was completely innocent. He makes clear that Pilate only did what he did because he finally capitulated as a result of the pressure of the crowd.
The existence of Pontius Pilate is confirmed in an inscription discovered at Caesarea which says in Latin, ‘Pontius Pilate, Prefect of Judaea, has presented the Tiberieum to the Caesareans'.
Analysis.
a And immediately in the morning, a council having formed, the Chief Priests, with the Elders and Scribes and the whole Sanhedrin, having bound Jesus, carried Him away and delivered Him up to Pilate (Mark 15:1).
b And Pilate asked Him, “Are you the king of the Jews?” And He answering says to him, “You say it”. And the Chief Priests accused him of many things. And Pilate asked Him saying, “Do you answer nothing? See how many things they accuse you of.” But Jesus no longer made any reply insomuch that Pilate marvelled (Mark 15:2-5)
c Now at the feast he used to release to them one prisoner whom they asked of him. And there was one called Barabbas lying bound with those who had made insurrection, men who in the insurrection had killed (Mark 15:6-7).
d And the crowd went up and began to ask him to do as he was wont to do to them (Mark 15:8).
e And Pilate answered them saying, “Do you want me to release to you the king of the Jews?” For he realised that the Chief Priests had delivered Him up out of envy.'
f But the Chief Priests stirred up the crowd that he should rather release Barabbas to them (Mark 15:11).
e And Pilate again answered and said to them, “What then shall I do to Him Whom you call the king of the Jews?” And they again cried out, “Crucify Him” (Mark 15:12-13).
d And Pilate said to them, “Why, what evil has He done?” But they cried out even more forcefully, “Crucify him” (Mark 15:14).
c And Pilate, wishing to make the crowd content, released to them Barabbas and delivered Jesus, when He had scourged Him, to be crucified (Mark 15:15).
b And the soldiers led Him away within the court which is the Praetorium, and they call together the whole band, and they clothe Him with purple, and plaiting a crown of thorns they put it on Him, and they began to salute Him, “Hail, king of the Jews”. And they smote his head with a reed, and spat on Him, and bowing their knees paid Him homage (Mark 15:16-19).
a And when they had mocked Him, they took off from Him the purple, and put on Him His own clothes. And they lead Him out to crucify Him (Mark 15:20).
Note that in ‘a' Jesus is delivered up to Pilate bound, and in the parallel He is led out to be crucified. In ‘b' Pilate asks Him if He is the King of The Jews, and having confirmed it to Pilate Jesus makes no reply to His accusers, and in the parallel the soldiers demonstrate their opinion of the King of the Jews and He receives it all in silence. In ‘c' we learn that it was the practise of Pilate at the Passover to release one prisoner to the crowds, and that there was one such, Barabbas, an insurrectionist accused of murder, and in the parallel Pilate delivers up Barabbas to the crowds and delivers Jesus to be crucified. In ‘d' the crowd ask Pilate to do as he was wont to do, (with the purpose of having Barabbas the murderer delivered up to them), and in the parallel they call on Pilate to crucify Jesus even though He has done no evil. Note the contrast between their concern for a murderer and their callousness in regard to Jesus Who had done no evil. They were getting what they deserved. In ‘e' Pilate asks them whether they want Him to free the King of the Jews, and in the parallel he asks them what he should then do with the King of the Jews. Centrally in ‘f' the Chief Priests stir up the crowds to ask for Barabbas.