The Lord moved inexorably toward the completion of His service: the cross. We have seen the Anticipation of the Servant (14:1-42) and commenced our study of the Action Against the Servant (14:43-15:15). Turning from His Arrest and Religious Trial we now consider His Denial and Civil Trial.
His Denial (14:66-72)
Peter was the eyewitness from whom Mark obtained details for his Gospel. As such, he did nothing to cover up his own failings. This confirms the historicity of Mark’s Gospel. Peter would never have allowed the story of his denial to be spread without challenge if it were untrue.
The events of the final chapters of Mark are interwoven with the sad theme of Peter’s denial (14:27-31,50,54,66-72). Note the following:
The Prediction of Peter’s Denial (v30). On the way to the Mount of Olives, the Lord foretold the disciples’ stumbling and Peter’s denials. Peter rejected these predictions vigorously: “I will not deny thee in any wise” (v31).1 Our section confirms the faithfulness of the Lord’s warning, and the futility of Peter’s bravado (vv66-72).
The Path to Peter’s Denial (vv31,37-41,54). Peter’s self-confidence led to prayerlessness and vulnerability. His physical distance from the Lord (v54) mirrored his own spiritual troubles.
The Progress of Peter’s Denial (vv66-71). Peter swore an oath that he never knew the Lord hours after affirming his undying allegiance to Him (v31). Mark vividly records three stages in this process. First, Peter denied understanding a servant girl’s claim that he was “with Jesus of Nazareth” (vv67-68). Then, to the same girl, he repeatedly denied being one of the disciples (vv69-70). Finally, when others said, “Surely thou art one of them,” he deliberately invoked a curse on himself if he were lying and swore an oath that “this man” was utterly unknown to him (vv70-71). Peter’s failure is a study in the treachery of our flesh. As Paul said, “I know that in me (that is, in my flesh,) dwelleth no good thing” (Rom 7:18).
The Pain of Peter’s denial (v72). When the cock was heard to crow the second time, Peter’s memory was awakened and his conscience ignited. He “called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice” (v72). And, “throwing himself down, he began to cry” (LSB). We can visualise Peter’s body shaking with sobs as his heart broke with shame. He is not mentioned again until after the Lord’s resurrection.
Peter’s fall should challenge us to reject any confidence in the flesh, to continue in prayerful dependence upon God, and to take early steps to identify ourselves publicly and unashamedly with our Lord Jesus.
His Civil Trial (15:1-15)
The religious trial of the Lord had concluded with unity among all those who attended it. They “all condemned him to be guilty of death” (14:64). A torrent of abuse was then unleashed upon the “Son of the Blessed” (vv61,65).
Nothing less than His execution would satisfy the religious leaders. As soon as morning arrived, likely before 6 a.m., after consultation with the whole Sanhedrin, they “bound Jesus, and carried him away, and delivered him to Pilate” (15:1). Binding this silent and submissive Servant was unnecessary. He was already bound by the will of God to the accomplishment of His work. In agreement with His own prediction, He was delivered “to the Gentiles” (10:33). At the Civil Trial, consider:
The Charges Brought Against Him (vv1-5)
Pilate, the Roman procurator, stayed in Jerusalem during the Passover season. His first words to Jesus were, “Art thou the King of the Jews?” (v2). The Sanhedrin, in their desire to ensure Jesus’ death, had abandoned their charge of blasphemy and introduced one of treason – a political charge of far greater concern to Pilate.
The Lord’s answer, “Thou sayest it,” affirmed the truth of Pilate’s enquiry. However, further discussion was necessary to understand what that title entailed. John records a fuller interaction here in which the Lord explained the nature of His kingship. He was no immediate political threat to Rome (Joh 18:33-38).
The chief priests accused Him; the Lord remained silent. Pilate questioned His silence in the face of such accusations; the Lord still remained silent. Pilate was amazed. Never before had he witnessed such dignified self-control. Jesus neither protested His innocence nor castigated His accusers. “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1Pe 2:23).
The Choice Made Against Him (vv6-15)
Pilate customarily released a prisoner to the people during the Passover season. The choice as to who would be released lay with the Jews.
Who would they choose? One option was Barabbas, a man who had committed insurrection and murder and was a robber (Joh 18:40). The alternative was Jesus, a man who had encouraged submission to authority and granted life and blessing to all.
Pilate offered to release “the King of the Jews” (Mar 15:9) and appeared to encourage this. He knew that “the chief priests had delivered him for envy” (v10), but his willingness to content the people yielded power to the religious leaders. They “moved the people, that he should rather release Barabbas unto them” (v11).
The people’s verdict on the Lord Jesus was given. With increasing volume and vigour they cried, “Crucify him … Crucify him” (vv13-14). Peter would later remind them of this: “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of life …” (Act 3:14-15).
“And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus … to be crucified” (v15). As Isaiah had predicted, “He was led away after an unjust trial” (Isa 53:8 NET).
In our next article we reach the climax of Mark’s Gospel when the perfect Servant became “obedient to the point of death, even death on a cross” (Php 2:8 ESV).
1 Bible quotations in this article are from the KJV unless otherwise noted.
