Mark 15:4
in Mark 15Then Pilate questioned Him again, “Have You no answer? Look how many charges they are bringing against You!”
BSB
The same verse in ASV and KJV ▾
ASV
And Pilate again asked him, saying, Answerest thou nothing? behold how many things they accuse thee of.
KJV
And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
⋯
This verse in Mark 15
Commentary
12 notes on this verseA lamb, he is silent—yet he is "word," proclaimed by "the voice of one crying in the wilderness." He is weakened, wounded—yet he cures every disease and every weakness. He is brought up to the tree and nailed to it—yet by the tree of life he restores us.
This site's exposition
Look how many charges they are bringing against You
on Mark 15:4-5
Pilate questioned Him again, Have You no answer, and set the many charges before Him, but Jesus made no further reply, to Pilate’s amazement. A Roman governor was unused to a prisoner who declined every chance to defend himself, and this is the silence described in Isaiah 53:7.
The record, by era
The Church Fathers2 voices
(de Con. Evan. iii. 8) Luke has also laid open the false charges which they brought against Him; for he thus relates it: And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. (Luke 23:2) There follows: And Pilate asked him, saying, Answerest thou nothing? behold how many things they witness against thee.
What great patience this is that he who is adored in heaven is not yet avenged on earth! Let us think of his patience, beloved brothers and sisters, in our persecutions and sufferings. Let us show forth the full obedience that is inspired by our expectation of his coming. Let us not hasten with the impious and shameless haste of a servant to defend ourselves before the Lord. Let us rather persevere and let us labor, and be watchful with all our heart and steadfast even to total resignation. Let us guard the precepts of the Lord, so that when the day of wrath and vengeance comes, we may not be punished with the impious and sinners but may be honored with the just and those who fear God.
The Medieval Church3 voices
Pilate, however, again asked him, saying: Do you not answer anything? See in how many things they accuse you. But Jesus no longer answered anything. Although it is a Gentile who condemns Jesus, he attributes the cause to the Jewish people: See in how many …
But when asked a second time, Christ answered nothing and thereby brought Pilate to amazement. For Pilate marveled that He, being learned in the law and eloquent and having the ability to overthrow with a single answer the slanders brought against Him, said nothing, but …
(ubi sup.) He indeed who condemns Jesus is a heathen, but he refers it to the people of the Jew's as the cause.
5 more voices on this verse
The Medieval Church1 voice
But Pilate wondered, because, though He was a teacher of the law, and eloquent, and able by His answer to destroy their accusations, He did not answer any thing, but rather bore their accusations courageously.
The Puritans and the Awakening2 voices
And Pilate asked him again,.... In the presence of the chief priests, who laid so many things to his charge; for the former question was put, when Jesus and he were alone in the judgment hall, whither the Jews would not enter for fear of being defiled; see Joh 18:28; saying, answerest thou nothing behold how many things they witness against thee? The charges were many, and very heinous, and which Pilate thought called for self-defence; See Gill on Mat 27:13.
The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam. iv. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted.
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
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.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
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 .
The words behind it
14 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ὁ | ho | <the> | G3588 → | 19766 times |
| δὲ | de | And | G1161 → | 2765 times |
| Πιλᾶτος | pilatos | Pilate | G4091 → | 55 times |
| πάλιν | palin | again | G3825 → | 139 times |
| ἐπηρώτα | eperota | was questioning | G1905 → | 56 times |
| αὐτὸν | auton | Him | G846 → | 5565 times |
| λέγων· | legon | saying; | G3004 → | 1325 times |
| οὐκ | ouk | Not | G3756 → | 1664 times |
| ἀποκρίνῃ | apokrine | answer You | G611 → | 231 times |
| οὐδέν; | ouden | no [thing]? | G3762 → | 232 times |
| ἴδε | ide | See | G2396 → | 30 times |
| πόσα | posa | how many things | G4214 → | 27 times |
| σου | sou | You | G4771 → | 2973 times |
| κατηγοροῦσιν.¶ | kategorousin | they accuse! | G2723 → | 22 times |
Ὁ<the>
hoG3588 →19766 times
δὲAnd
deG1161 →2765 times
ΠιλᾶτοςPilate
pilatosG4091 →55 times
πάλινagain
palinG3825 →139 times
ἐπηρώταwas questioning
eperotaG1905 →56 times
αὐτὸνHim
autonG846 →5565 times
λέγων·saying;
legonG3004 →1325 times
οὐκNot
oukG3756 →1664 times
ἀποκρίνῃanswer You
apokrineG611 →231 times
οὐδέν;no [thing]?
oudenG3762 →232 times
ἴδεSee
ideG2396 →30 times
πόσαhow many things
posaG4214 →27 times
σουYou
souG4771 →2973 times
κατηγοροῦσιν.¶they accuse!
kategorousinG2723 →22 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 26:62So the high priest stood up and asked Him, “Have You no answer? What are these men testifying against You?”
it leads to
- John 19:9–11
and he went back into the Praetorium. “Where are You from?” he asked. But Jesus gave no answer.
- John 18:19–24
Meanwhile, the high priest questioned Jesus about His disciples and His teaching.
- Mark 14:60
So the high priest stood up before them and questioned Jesus, “Have You no answer? What are these men testifying against You?”
- Matthew 27:12–14
And when He was accused by the chief priests and elders, He gave no answer.
- Luke 23:9
Herod questioned Jesus at great length, but He gave no answer.
- John 19:9–11
Through
Matthew 27:13Then Pilate asked Him, “Do You not hear how many charges they are bringing against You?”
it leads to
- Matthew 26:62
So the high priest stood up and asked Him, “Have You no answer? What are these men testifying against You?”
- Matthew 26:62
Through
John 19:10So Pilate said to Him, “Do You refuse to speak to me? Do You not know that I have authority to release You and authority to crucify You?”
it leads to
- Daniel 5:19
Because of the greatness that He bestowed on him, the people of every nation and language trembled in fear before him. He killed whom he wished and kept alive whom he wished; he exalted…
- Daniel 3:14–15
and Nebuchadnezzar said to them, “Shadrach, Meshach, and Abednego, is it true that you do not serve my gods or worship the golden statue I have set up?
- Daniel 5:19
Where this verse is studied
On this page
About Mark

This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Mark; Bede, Catena Aurea by Aquinas; Cyprian, Treatise IX. On the Advantage of Patience 24; Gregory of Nazianzus, ORATION 29, ON THE SON 20; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Mark and Theophylact of Ohrid, Catena Aurea by Aquinas.
