Exegetical and Hermeneutical Commentary of Mark 15:13
And they cried out again, Crucify him.
13. Crucify him ] was the cry that now fell upon his ears, prompted by the chief priests, re-echoed by the crowd. Still the procurator did not yield, though already at Csarea he had had proof of the invincible tenacity of a Jewish mob, whom not even the prospect of instant death could deter (Jos. Antiq. xviii. 3. 1). He resolved to make another direct appeal to the excited crowd. “Why should he crucify Him?” “What evil had He done?”
Fuente: The Cambridge Bible for Schools and Colleges
And they cried out again, crucify him. For they had cried so once before, though Matthew and Mark relate it not, yet Luke does, Lu 23:21.
Fuente: John Gill’s Exposition of the Entire Bible
Crucify him ( ). Lu 23:21 repeats the verb. Mt 27:22 has it, “Let him be crucified.” There was a chorus and a hubbub of confused voices all demanding crucifixion for Christ. Some of the voices beyond a doubt had joined in the hallelujahs to the Son of David in the triumphal entry. See on Mt 27:23 for discussion of Mr 15:14.
Fuente: Robertson’s Word Pictures in the New Testament
1) ”And they cried again,” (hot de palin ekraksan) “Then they again (led by the chief priests) cried aloud,” it-. unison, as an incited mob, all again at once, Luk 23:18; Joh 18:40. They cried not testimony or evidence of evil in or of Him, but for His death.
2) “Crucify Him.” (stauroson auton) “Crucify Him, “and they, the boisterous Jewish mob, cast their vote to murder Him, Act 3:13-14; 1Th 2:15. To them He had become a reprobate, less than three days after they had cried ”Hosanna” to the King, Mar 11:9-11. The fickleness ana change was in the hate-incited mob, not in Jesus. The chief priests, in so short a time, had scattered the word that if they chose “The King of the Jews” man, (Jesus) they would not be Caesar’s friend, and could be themselves, charged as seditionists against Caesar, Mar 15:11.
Fuente: Garner-Howes Baptist Commentary
13. Crucify him The cross, as we have remarked in Matthew, was in the form of a , corresponding to the human form with the arms spread. It was early adopted by the Romans and other nations as a means of inflicting torture and death upon the human body. It was among the striking occurrences of this great transaction, that this mode of death extended him upon a representation of a human form, and presents him to our view with his outspread arms as if to embrace the human race.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they again cried out, “Crucify him”.
This cry could only first have arisen from the enemies of Jesus. To them it was the perfect solution. Pilate had played into their hands. And later they would be able to blame the patriotic crowd for what happened. By this they stained the Jews forever with their own evil desires. His being crucified would get rid of Him, would put the blame firmly on the Romans and would ensure He died under a curse, suspended in the open as a criminal (Gal 3:13). But the others probably joined in because they wanted there to be no danger of Barabbas not being released, and even possibly because in their callousness they saw it as a grim joke that one of the ‘softies’ should take Barabbas’ place. They did not care what happened to this other, (‘not this man’ – Joh 18:40). He was not to their liking. Indeed rumour may even have got around that in some way He was threatening to destroy their Temple (Mar 14:58).
Fuente: Commentary Series on the Bible by Peter Pett
13. ] only refers to : cf. Mar 15:8 , where this is implied in : they had not cried out this before.
Fuente: Henry Alford’s Greek Testament
Mar 15:13 . : they had intimated their will already by a popular shout = Barabbas, not Jesus; now they intimate their feeling about Jesus by a second shout with the unmistakable ring of reprobation in it: CRUCIFY HIM! That is what Pilate’s has brought out. It has been taken as an insult. The sense is the same if, with B, we omit . Pilate’s question then = what then shall I do, tell me, to the King of the Jews? The sting lies in the title.
Fuente: The Expositors Greek Testament by Robertson
Crucify Him. Stoning was the proper Jewish death for blasphemy. Compare Joh 18:31, Joh 18:32. Crucifixion was the Roman punishment for treason. Note the addresses of Pilate:
TO THE COUNCIL: Mat 27:17-20, Mat 27:21-23, Mat 27:24, Mat 27:25
TO THE PEOPLE: Mar 15:8-11, Mar 15:12-14
TO THE PRIESTS (specially). Luk 23:13-19, Luk 23:20, Luk 23:21, Luk 23:22, Luk 23:23.
Then Pilate’s final attempt to rescue the Lord. Mat 27:26. Mat 15:15. Luk 23:24, Luk 23:25.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] only refers to : cf. Mar 15:8, where this is implied in :-they had not cried out this before.
Fuente: The Greek Testament
Reciprocal: Luk 23:21 – General Act 13:28 – General
Fuente: The Treasury of Scripture Knowledge
3
They cried out again. Mark does not tell of their having made this demand before, but Mat 27:21 gives that instance.