Mark 15:10

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.

For he knew that the chief priests,.... The Persic version reads in the singular, "the chief of the priests", or the high priest, Caiaphas, had delivered him for envy; at his popularity through his doctrine and miracles, and not from any principle of equity and justice, or from any regard to Caesar; See Gill on Matthew 27:18.

Mark 15:10 . ἐγίνωσκεν , it gradually dawned upon him. Pilate would see the animus of the Sanhedrists in their many accusations ( Mark 15:3 ), from which it would appear that Christ’s real offence was His great influence with the people. Hence the attempt to play off the one party against the other: the people against the priests.

10 . for envy ] He could not doubt who were the ringleaders in the tumultuous scene now being enacted, or what was the motive that had prompted them to bring the Accused before his tribunal—nothing more or less than envy of the influence He had gained and the favour He had won throughout the land. He hoped, therefore, by appealing directly to the people to procure our Lord’s release.

Verse 10. - Envy was the low passion that influenced the chief priests. They saw that Jesus was gaining a great and increasing influence over the people by the sublime beauty of his character, by the fame of his miracles, and the constraining power of his words. And hence they concluded that, unless he was arrested in his course, and put out of the way, their own influence would soon be gone. The whole world was going after him. Therefore he must be destroyed. Mark 15:10

[Bible] 14:72. And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep, Mark Chapter 15 The continuation of the history of the passion. 15:1. And straightway in the morning, the chief priests holding a consultation with the ancients and the scribes and the whole council, binding Jesus, led him away and delivered him to Pilate. 15:2. And Pilate asked him: Art thou the king of the Jews? But he answering, saith to him: Thou sayest it. 15:3. And the chief priests accused him in many things. 15:4. And Pilate again asked him, saying: Answerest thou nothing? Behold in how many things they accuse thee. 15:5. But Jesus still answered nothing: so that Pilate wondered. 15:6. Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded. 15:7. And there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder. 15:8. And when the multitude was come up, they began to desire that he would do as he had ever done unto them. 15:9. And Pilate answered them and said: Will you that I release to you the king of the Jews? 15:10. For he knew that the chief priests had delivered him up out of envy. 15:11. But the chief priests moved the people, that he should rather release Barabbas to them. 15:12. And Pilate again answering, saith to them: What will you then that I do to the king of the Jews? 15:13. But they again cried out: Crucify him. 15:14. And Pilate saith to them: Why, what evil hath he done? But they cried out the more: Crucify him. 15:15. And so Pilate being willing to satisfy the people, released to them Barabbas: and delivered up Jesus, when he had scourged him, to be crucified. 15:16. And the soldiers led him away into the court of the palace: and they called together the whole band. 15:17. And they clothed him with purple: and, platting a crown of thorns, they put it upon him.

rendered thus in LXX because no better aequivalent was to be found in Greek, but that which serves for reconciliation, means of atonement, or scil. θυμα, atoning sacrifice, cf. Deismann, Die sprachl. Forschung der griech. Bibel, Giessen 1898 S. 16. 17; a καταρα, Galatians 3:13, which took over from us the curse of the law; as the serpent in the wilderness, lifted up on the cross, John 3:14, 8:28, 12:33, and as a grain of wheat, dying in the earth, in order thus to bear much fruit, John 12:24. The relation in which this offering of Christ stands to us and our sin is likewise expressed in very different ways. He gives or sets his life, Mark 10:45, John 10:15, sanctifies himself, John 17:19, is made sin and curse, 5 Cor. 5:21, Galatians 3:13, is delivered up, Romans 4:25, has given himself up, Galatians 2:20, has suffered, 1 Petr. 3:18, has been crucified and has died, John 11:50, 51, Romans 5:6, 1 Corinthians 15:3, 2 Corinthians 5:15, 1 Thessalonians 5:10, and indeed as a λυτρον ἀ ντι πολλων, Matthew 20:28, Mark 10:45, in the place of many, or ὑ περ c. gen. pers., John 10:15, 11:50, 51, us, of his people, cf. Phil. 13, ὑ περ σου, in gratiam tuam, so that you do not need to do it; or ὑ περ c. gen. rei, John 6:51, 1 Corinthians 15:3, Hebr. 10:12, for the benefit of the sins, to take them away, or for the benefit of the life of the world, so that this through Christ’s death may obtain life; or περι c. gen. pers., Matthew 26:28, 1 John 2:2, for, for the sake of many or of the whole world;

[Reformed Biblical] Have the preserving, purifying principle always; the principles of denying yourselves of suppressing pride, ambition, contention, etc., and thus you will be an acceptable offering to God. Have peace . Avoid contention and quarrelling, struggling for places, honours, and office, and seek each other's welfare, and religion will be honoured and preserved in the world. {a} "salt have lost" Matthew 5:13; Luke 14:34 {b} "salt in yourselves" Colossians 4:6 {c} "have peace one" Psalms 34:14; 2 Colossians 13:11; Hebrews 12:14 ## THE GOSPEL ACCORDING TO MARK - Chapter 10 ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 1 ## MARK CHAPTER 10 Verses 1-12. See this question about divorce explained in See Barnes "Matthew 19:3, and Matthew 19:4-12 {d} "And he arose" Matthew 19:1 ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 2 Verse 2. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 3 Verse 3. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 4 Verse 4. No Barnes text on this verse. {e} "Moses suffered" Deuteronomy 24:1; Matthew 5:31 ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 5 Verse 5. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 6 Verse 6. No Barnes text on this verse. {f} "God made them" Genesis 1:27; 5:2; Malachi 2:15 ## THE GOSPEL ACCORDING TO MARK - Chapter 10 - Verse 7 Verse 7. No Barnes text on this verse.