It is clear that:
- the Jews are evil actors.
- Pilate is an evil actor.
is Jesus answering positively to the Pilate's question?
Or the sense is:
This problem has troubled the mythicist Paul-Louis Couchoud, since he argued for the latter option when he supported the marcionite priority, and then this same scholar wrote these words, later, clearly denying the previous conclusion:
(P.-L. COUCHOUD E R. STAHL, Premiers ecrits du Christianisme — pag. 139-161 — Paris, 1930, my bold)
The problem with these two interpretations is that both assume the existence of previous Gospels. Who supports the marcionite interpretation has to assume that there was a rival gospel where an earthly Jesus was proclaimed as the same Jewish Christ, while who supports the judaizing interpretation has to assume that there was some rival gospel that said that the earthly Jesus was proclaimed as distinct from the Jewish Christ. In both the cases, the solution assumes the involving of rival gospels. This scenario is not expected if the story above has to be the Earliest Gospel.
A more simple solution, one that doesn't appeal to the existence of rival gospels, is proposed indirectly by Jonhatan Schwiebert, Jesus's Question to Pilate in Mark 15:2:
https://www.researchgate.net/publicatio ... n_Mark_152
In short, the Earliest Gospel has to be re-written so:
Hence, the author of the Earliest Gospel left the Pilate's question suspended, sending it back to the reader. It is the reader who has to decide the true identity of Jesus.
The problem of this interpretation is that it contradicts the clear premise of above (that Pilate is an evil actor), since a Pilate who has to ask himself about the true identity of Jesus, a dubious Pilate, is by definition a good Pilate, contra factum that what was sufficient for Pilate to puth Jesus to death was simply the echo of a positive answer to his question about the his presumed claim to throne of Judea.
Now, a solution to this problem may be given by the fact that the Earliest Gospel was also a collection of sayings. Imagine about this possibility. You have before a list of propositions of the kind: «Jesus has said»...
...and then, bluntly, you finally have someone who says something and that someone is not Jesus.
Jesus himself is pointing the difference: who is saying something now is not Jesus.
Hence the words of Pilate have not the same divine authority of Jesus. This means that Pilate has a false view of Jesus.
Hence, the conclusion: Jesus is NOT the king of the Jews.