And Pilate answered and said again to them, What will you then that I shall do to him whom you call the King of the Jews?
What.
Matthew 27:22,23 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified…
Luke 23:20-24 Pilate therefore, willing to release Jesus, spake again to them…
John 19:14-16 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! …
whom.
Mark 15:1,2 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate…
Mark 11:9-11 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: …
Proverbs 2:6,7 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding…
“What then do you want me to do
Pilate's question underscores his attempt to shift responsibility to the crowd, illustrating the political dynamics at play. The Roman practice of releasing a prisoner during Passover (Mark 15:6) is a backdrop to this scene, showing Pilate's attempt to appease the Jewish populace. This question also reflects the moral dilemma faced by Pilate, who finds no fault in Jesus (Luke 23:4), yet is pressured by the crowd's demands.
with the One you call the King of the Jews?”
The title "King of the Jews" is significant, as it acknowledges Jesus' messianic claim, which was a point of contention for the Jewish leaders. This title is used ironically by Pilate, who does not recognize Jesus' true kingship. The phrase connects to Old Testament prophecies about the Messiah's kingship, such as in Zechariah 9:9. It also foreshadows the inscription on the cross (Mark 15:26), which, despite its mocking intent, proclaims a profound truth about Jesus' identity.
• Pilate’s repetition shows he has already declared Jesus innocent (Mark 15:9; Luke 23:14–16).
• By asking again, he seeks to shift responsibility to the crowd, yet he remains the God-ordained civil authority (Romans 13:1–4).
• The verse underscores human reluctance to stand for truth when popularity is at stake—echoed later when Peter speaks of Pilate’s weakness (Acts 3:13).
• Pilate frames the issue as if the crowd, not he, holds ultimate power, a failure of duty (John 19:10–12).
• Scripture consistently warns against fearing man more than God (Proverbs 29:25; John 12:42–43).
• His question exposes the moral dilemma every person faces regarding Jesus: obedience or rejection (Joshua 24:15; John 3:19).
• The crowd’s own words testify against them; they have heard and repeated Jesus’ messianic claim (Mark 11:9–10; John 12:13).
• Their rejection fulfills prophecy that Messiah would be despised by His own people (Isaiah 53:3; John 1:11).
• God often lets human testimony confirm divine truth, even when spoken in unbelief (Numbers 22:38; John 11:49–52).
• “King of the Jews” is both political and spiritual:
– Political: Rome sees any rival king as a threat (John 19:12, 15).
– Spiritual: It echoes God’s covenant promise of David’s everlasting throne (2 Samuel 7:12–13; Psalm 2:6).
• The title, intended as mockery by some, proclaims Jesus’ true identity (Mark 15:2; John 18:37).
• Pilate’s question highlights the irony: Israel’s long-awaited King stands before them, yet they choose Caesar (John 19:15).
Mark 15:12 records Pilate’s second appeal to the crowd, revealing his unwillingness to uphold justice, the crowd’s hard-hearted rejection, and the profound irony that the true King is disowned by those He came to save. The verse exposes human responsibility toward Jesus, contrasts earthly compromise with divine kingship, and seamlessly fulfills Scripture’s prophetic portrait of the rejected Messiah who nevertheless reigns forever.
(12) Whom ye call the King of the Jews.--We note in St. Mark's report something of the same determination to fasten upon the Jews the reproach that it was indeed their king whom he had condemned, as we see afterwards in the "title" which he placed upon the cross, and in his refusal to alter it (John 19:21-22).Verse 12. - And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews? The word "again" has the support of three great uncials, and the best of the cursives. Pilate did not give way without many an inward struggle. And now at last he puts the matter, so to speak, in their own power; so that it might be an act of their clemency, and that they might have the honor of saving our Lord's life. But it was all in vain. For the chief priests had resolved to press for his crucifixion, little dreaming that they were doing what "God's hand and God's counsel had before determined to be done." Pilate puts the question before them with much shrewdness and tact. He speaks of our Lord as one whom "they called the King of the Jews." He appeals to their national pride and their national hopes. Would they degrade themselves, and extinguish their hopes, by giving up to the most ignominious of deaths one who had established such claims upon their reverence and their love?