Expository Thoughts On Mark – Mark 15:1-15 - John Charles Ryle

These verses begin the chapter in which Mark describes the slaying of “the Lamb of God, who takes away the sin of the world.” It is a part of the Gospel history which should always be read with peculiar reverence. We should call to mind, that Christ was cut off, not for Himself, but for us. (Dan. 9:26.) We should remember that His death is the life of our souls, and that unless His blood had been shed, we must have perished miserably in our sins.

Let us mark in these verses, what a striking proof the Jewish rulers gave to their own nation that the times of Messiah had come.

The chapter opens with the fact, that the chief priests bound Jesus and “delivered Him to Pilate,” the Roman Governor. Why did they do so? Because they had no longer the power of putting any one to death, and were under the dominion of the Romans. By this one act and deed they declared that the prophecy of Jacob was fulfilled. “The scepter had departed from Judah, and the lawgiver from between his feet,” and Shiloh the Messiah, whom God had promised to send, must have come. (Gen. 49:10.) Yet there is nothing whatever to show that they remembered this prophecy. Their eyes were blinded. They either could not, or would not, see what they were doing.

Let us never forget that wicked men are often fulfilling God’s predictions to their own ruin, and yet know it not. In the very height of their madness, folly, and unbelief, they are often unconsciously supplying fresh evidence that the Bible is true. The unhappy scoffers who make a jest of all serious religion, and can scarcely talk of Christianity without ridicule and scorn, would do well to remember that their conduct was long ago foreseen and foretold. “There shall come in the last days scoffers, walking after their own lusts.” (2 Peter 3:3)

Let us mark, secondly, in these verses, the meekness and lowliness of our Lord Jesus Christ. When He stood before Pilate’s bar, and was “accused of many things,” He answered nothing. Though the charges against Him were false, and He knew no sin, He was content to endure the contradiction of sinners against Himself, not answering again. (Heb.12:3.) Though he was innocent of any transgression, He submitted to bear groundless accusations made against Him without a murmur. Great is the contrast between the second Adam and the first! Our first father Adam was guilty, and yet tried to excuse himself. The second Adam was guiltless, and yet made no defense at all. “As a sheep before her shearers is silent, so He does not open His mouth.” (Isa. 53:7.)

Let us learn a practical lesson from our Savior’s example. Let us learn to suffer patiently, and not to complain, whatever God may think fit to lay upon us. Let us take heed to our ways, that we offend not in our tongues, in the hour of temptation. (Psalm 39:1.) Let us beware of giving way to irritation and ill temper, however provoking and undeserved our trials may seem to be. Nothing in the Christian character glorifies God so much as patient suffering. “If when you do well and suffer for it, you take it patiently, this is acceptable with God. For even hereunto were you called, because Christ also suffered for us, leaving us an example that you should follow His steps.” (1 Pet. 2:20, 21.)

Let us mark, thirdly, in these verses, the wavering and undecided conduct of Pilate.

It is clear from the passage before us that Pilate was convinced of our Lord’s innocence. “He knew that the chief priests had delivered him for ENVY.” We see him feebly struggling for a time to obtain our Lord’s acquittal, and to satisfy his own conscience. At last he yields to the importunity of the Jews, and “willing to satisfy the people,” delivers Jesus to be crucified–to the eternal disgrace and ruin of his own soul.

A man in high place without religious principles, is one of the most pitiable sights in the world. He is like a large ship tossed to and fro on the sea without compass or rudder. His very greatness surrounds him with temptations and snares. It gives him power for good or evil, which, if he knows not how to use it aright, is sure to bring him into difficulties, and to make him unhappy. Let us pray much for great men. They need great grace to keep them from the devil. High places are slippery places. No wonder that Paul recommends intercession “for kings and for all that are in authority.” (1 Tim. 2:1, 2.) Let us not envy great men. They have many and peculiar temptations. How hard it is for a rich man enter the kingdom of God. “Do you seek you great things for yourself? seek them not.” (Jerem. 45:5.)

Let us mark, fourthly, in these verses, the exceeding guilt of the Jews in the matter of the death of Christ. At the eleventh hour the chief priests had an opportunity of repenting if they would have taken it. They had the choice given them whether Jesus or Barabbas should be let go free. Coolly and deliberately they persevered in their bloody work. They chose to have a murderer let go free. They chose to have the Prince of Life put to death. The power of putting our Lord to death was no longer theirs. The responsibility of His death they publicly took upon themselves. “What shall I do, then, with the one you call the king of the Jews?” was Pilate’s question. “Crucify him, crucify him,” was the dreadful answer. The agents in our Lord’s death were undoubtedly Gentiles. But the guilt of our Lord’s death must always rest chiefly upon the Jews.

We marvel at the wickedness of the Jews at this part of our Lord’s history–and no wonder. To reject Christ and choose Barabbas was indeed an astounding act! It seems as if blindness, madness, and folly could go no further. But let us take heed that we do not unwittingly follow their example. Let us beware that we are not found at last to have chosen Barabbas and rejected Christ. The service of sin and the service of God are continually before us. The friendship of the world and the friendship of Christ are continually pressed upon our notice. Are we making the right choice? Are we cleaving to the right Friend? These are solemn questions. Happy is he who can give them a satisfactory answer.

Let us mark, finally, in these verses, what a striking type the release of Barabbas affords of the Gospel plan of salvation. The guilty is set free and the innocent is put to death. The great sinner is delivered, and the sinless one remains bound. Barabbas is spared, and Christ is crucified.

We have in this striking fact a vivid emblem of the manner in which God pardons and justifies the ungodly. He does it, because Christ has suffered in their stead, the just for the unjust. They deserve punishment, but a mighty Substitute has suffered for them. They deserve eternal death, but a glorious Surety has died for them. We are all by nature in the position of Barabbas. We are guilty, wicked, and worthy of condemnation. But “when we were without hope,” Christ the innocent died for the ungodly. And now God for Christ’s sake can be just, and yet “the justifier of the one who believes in Jesus.”

Let us bless God that we have such a glorious salvation set before us. Our plea must ever be, not that we are deserving of acquittal, but that Christ has died for us. Let us take heed, that having so great a salvation we really make use of it for our own souls. May we never rest until we can say by faith, “Christ is mine. I deserve hell. But Christ has died for me, and believing in Him I have a hope of heaven.

John Charles Ryle