The Meaning of Mark 15:15 Explained

Mark 15:15

KJV: And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

YLT: and Pilate, wishing to content the multitude, released to them Barabbas, and delivered up Jesus -- having scourged him -- that he might be crucified.

Darby: And Pilate, desirous of contenting the crowd, released to them Barabbas, and delivered up Jesus, when he had scourged him, that he might be crucified.

ASV: And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.

KJV Reverse Interlinear

And  [so] Pilate,  willing  to content  the people,  released  Barabbas  unto them,  and  delivered  Jesus,  when he had scourged  [him], to  be crucified. 

What does Mark 15:15 Mean?

Verse Meaning

Pilate had had problems in his relations with the Jewish people that he governed (cf. Luke 13:1-2). He saw the present situation as an opportunity to gain popular support. This overrode his sense of justice and his wife"s warning.
Evidently Pilate flogged Jesus in the presence of the crowd hoping that that punishment would satisfy them. John recorded that after the flogging Pilate tried again to persuade the people against crucifixion ( John 19:1-7). Flogging was not a necessary preparation for crucifixion. [1] Probably two soldiers stripped Jesus and tied His hands above him to a post. Then they beat Him with a leather whip with pieces of bone and or metal embedded in the leather strips. Victims of Roman floggings seldom survived. [2]
"The heavy whip is brought down with full force again and again across Jesus" shoulders, back and legs. At first the heavy thongs cut through the skin only. Then, as the blows continue, they cut deeper into the subcutaneous tissues, producing first an oozing of blood from the capillaries and veins of the skin, and finally spurting arterial bleeding from vessels in the underlying muscles.... Finally the skin of the back is hanging in long ribbons and the entire area is an unrecognizable mass of torn, bleeding tissue." [3]
Mark"s use of the phrase "delivered Him over" (NASB) or "handed Him over" (NIV) may be an allusion to Isaiah 53:6; Isaiah 53:12 where the same expression occurs in the Septuagint translation. This reminder of Jesus" position as the Suffering Servant is the emphasis in Mark"s account of this aspect of His trial.

Context Summary

Mark 15:1-21 - The Choice Of The Multitude
The hurried consultation of the evening was followed by the more formal meeting of the early morning; and even the decision made then had no binding force till ratified by Pilate, the Roman governor, who happened at that time to be in Jerusalem. John gives a more detailed account of this memorable interview, John 18:33-38. Our Lord did not plead His own cause but committed Himself to the One who judges righteously, 1 Peter 2:23. It was only when Pilate asked questions for his own guidance that Jesus sought to help him and then He relapsed into silence. "Like a sheep dumb before her shearers, so He opened not His mouth." Men like Barabbas, embodiments of brute force, are ever the darlings of the crowd. By narrowing the people's choice to the murderer and Jesus, Pilate expected to bring them to demand the release of the lover and helper of men. But he failed to gauge the malice of which men are capable. Perhaps he hoped that the marks of extreme suffering would soften their hatred. As well appeal to a pack of hungry wolves! His purple stood for royalty won by blood; thorns, because His diadem was won by suffering; the reed, because he can wield the frailest life to momentous issues. Happy is the man who shares Christ's cross! Simon was an African, probably colored, and this incident changed his life, Romans 16:13. [source]

Chapter Summary: Mark 15

1  Jesus brought bound, and accused before Pilate
6  Upon the clamor of the people, the murderer Barabbas is released,
12  and Jesus delivered up to be crucified
16  He is crowned with thorns, spit on, and mocked;
21  faints in bearing his cross;
27  hangs between two thieves;
29  suffers the triumphing reproaches of the crowd;
39  but is confessed by the centurion to be the Son of God;
42  and is honorably buried by Joseph

Greek Commentary for Mark 15:15

To content the multitude [τωι οχλωι το ικανον ποιησαι]
A Latin idiom (satisfacere alicui), to do what is sufficient to remove one‘s ground of complaint. This same phrase occurs in Polybius, Appian, Diogenes Laertes, and in late papyri. Pilate was afraid of this crowd now completely under the control of the Sanhedrin. He knew what they would tell Caesar about him. See Matthew 27:26 for discussion of the scourging. [source]
To content [τὸ ἱκανὸν ποιῆσαι]
Lit., to do the sufficient thing. Compare the popular phrase, Do the right thing. A Latinism, and used by Mark only. Wyc., to do enough to the people. [source]

Reverse Greek Commentary Search for Mark 15:15

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

What do the individual words in Mark 15:15 mean?

- And Pilate desiring to the crowd that which [was] satisfactory to do released to them - Barabbas and he delivered Jesus having flogged [him] that He might be crucified
δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν καὶ παρέδωκεν Ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πιλᾶτος  Pilate 
Parse: Noun, Nominative Masculine Singular
Root: Πειλᾶτος 
Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified.
βουλόμενος  desiring 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: βούλομαι  
Sense: to will deliberately, have a purpose, be minded.
τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
ὄχλῳ  crowd 
Parse: Noun, Dative Masculine Singular
Root: ὄχλος  
Sense: a crowd.
τὸ  that  which  [was] 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἱκανὸν  satisfactory 
Parse: Adjective, Accusative Neuter Singular
Root: ἱκανός  
Sense: sufficient.
ποιῆσαι  to  do 
Parse: Verb, Aorist Infinitive Active
Root: ποιέω  
Sense: to make.
ἀπέλυσεν  released 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀπολύω  
Sense: to set free.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Βαραββᾶν  Barabbas 
Parse: Noun, Accusative Masculine Singular
Root: Βαραββᾶς  
Sense: the captive robber whom the Jews begged Pilate to release instead of Christ.
παρέδωκεν  he  delivered 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
φραγελλώσας  having  flogged  [him] 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: φραγελλόω 
Sense: to scourge.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
σταυρωθῇ  He  might  be  crucified 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: σταυρόω  
Sense: to stake, drive down stakes.