Mark 15:6
Now it was Pilate's custom at the feast to release to the people a prisoner of their choosing.
Now it was
This phrase sets the stage for a specific moment in time, indicating a customary practice. The Greek word "ἦν" (ēn) is an imperfect tense verb, suggesting an ongoing or habitual action. This implies that the event described was not a one-time occurrence but a regular tradition during the feast. It highlights the predictability and expectation surrounding the events that unfold.

Pilate’s custom
Pontius Pilate, the Roman governor of Judea, is central to this narrative. The term "custom" (Greek: ἔθος, ethos) refers to a practice or tradition that has been established over time. Historically, this custom of releasing a prisoner was likely a political maneuver to appease the Jewish populace during Passover, a time of heightened nationalistic sentiment. Pilate's role here underscores the tension between Roman authority and Jewish tradition.

at the feast
The "feast" refers to the Passover, a pivotal Jewish festival commemorating the Israelites' liberation from Egyptian bondage. This context is crucial, as Passover was a time of great nationalistic fervor and religious significance. The release of a prisoner during this feast would have been a symbolic gesture of liberation, echoing the themes of freedom and deliverance inherent in the Passover celebration.

to release
The act of releasing (Greek: ἀπολύω, apolyō) a prisoner is significant both legally and symbolically. It denotes a setting free or a granting of liberty. In the context of the narrative, this act of release is laden with irony, as the crowd will soon choose to release Barabbas, a known insurrectionist, over Jesus, the true liberator from sin.

to the people
The phrase "to the people" (Greek: τῷ ὄχλῳ, tō ochlō) indicates that the decision was placed in the hands of the Jewish populace. This highlights the democratic element of the custom, where the collective will of the people determined the outcome. It also foreshadows the tragic choice that the crowd will make, emphasizing the theme of human responsibility and the consequences of collective decision-making.

a prisoner
The term "prisoner" (Greek: δέσμιος, desmios) refers to someone who is bound or in chains. This word choice underscores the contrast between physical bondage and spiritual freedom. The narrative tension builds as the reader anticipates which prisoner will be released, setting the stage for the profound irony of the crowd's choice.

of their choosing
The phrase "of their choosing" (Greek: ὃν ᾐτοῦντο, hon ēitounto) emphasizes the agency and responsibility of the people in making their selection. This choice is pivotal, as it reflects the moral and spiritual state of the nation. Theologically, it serves as a reminder of the human tendency to choose wrongly, even when presented with the truth, and highlights the need for divine intervention in guiding human choices.

Persons / Places / Events
1. Pilate
The Roman governor of Judea, known for his role in the trial and crucifixion of Jesus. He is depicted as a figure who struggles with the decision to condemn Jesus, ultimately succumbing to the pressure of the crowd.

2. The Feast
Refers to the Passover, a significant Jewish festival commemorating the Israelites' liberation from Egyptian slavery. It was customary for the Roman governor to release a prisoner to the Jewish people during this time as a gesture of goodwill.

3. The People
The Jewish crowd present at the feast, who had the opportunity to choose which prisoner would be released. Their choice reflects the societal and political tensions of the time.

4. Prisoner
Although not named in this verse, the context reveals that Barabbas, a known insurrectionist, was the prisoner released instead of Jesus.

5. Custom
The practice of releasing a prisoner during the feast, which highlights the political dynamics and Pilate's attempt to maintain peace and order among the Jewish populace.
Teaching Points
Understanding Custom and Culture
Recognize the significance of cultural customs in biblical accounts and how they influence events. Pilate's custom reflects the political and social dynamics of the time.

The Power of Choice
Reflect on the choices we make and their consequences. The crowd's choice to release Barabbas over Jesus serves as a reminder of the importance of discernment and the impact of collective decisions.

Jesus as Our Substitute
Embrace the theological truth that Jesus took our place, much like He took Barabbas' place. This act of substitution is central to the Christian faith and calls us to live in gratitude and obedience.

The Role of Authority
Consider the responsibilities of those in authority, like Pilate, and the pressures they face. This can lead to discussions on how Christians should engage with and pray for leaders today.

The Influence of the Crowd
Be aware of the influence of societal pressures and the crowd mentality. As Christians, we are called to stand firm in our convictions, even when it goes against popular opinion.
Bible Study Questions
1. How does Pilate's custom of releasing a prisoner during the feast reflect the political and social climate of the time?

2. In what ways does the choice between Jesus and Barabbas illustrate the broader biblical theme of substitution and redemption?

3. How can we apply the lesson of the crowd's choice in our own lives when faced with decisions that challenge our faith?

4. What responsibilities do Christians have when it comes to engaging with and praying for those in positions of authority, as seen in Pilate's role?

5. How can we guard against the influence of societal pressures and maintain our convictions in today's world, drawing from the example of the crowd's decision?
Connections to Other Scriptures
The practice of releasing a prisoner is also mentioned in the other Gospels, providing a fuller picture of the events leading to Jesus' crucifixion. This custom is a pivotal moment in the Passion account, illustrating the choice between Jesus and Barabbas.

The concept of substitution, where Jesus takes the place of Barabbas, can be connected to the broader biblical theme of Jesus as the sacrificial Lamb, taking the place of sinners.

The crowd's choice of Barabbas over Jesus can be linked to the Old Testament accounts where the people of Israel often chose rebellion over obedience to God.
Barabbas or ChristC. S. Robinson, D. D.Mark 15:6
Barabbas Preferred to ChristCharles Stanford, D. D.Mark 15:6
Not Barabbas But JesusBaxendale's Dictionary of AnecdoteMark 15:6
Judicial ProcessesJ.J. Given Mark 15:1-15
The Second TrialE. Johnson Mark 15:1-20
Barabbas; Or, the Evil ChoiceR. Green Mark 15:6-15
Christ or BarabbasA.F. Muir Mark 15:6-15
People
Alexander, Barabbas, Elias, Elijah, James, Jesus, Joseph, Joses, Mary, Pilate, Rufus, Salome, Simon
Places
Arimathea, Cyrene, Galilee, Golgotha, Jerusalem, Place of the Skull
Topics
Asking, Beg, Begged, Customary, Desired, Feast, Festival, Free, Jews, Pilate, Prisoner, Punishment, Release, Released, Releasing, Request, Requested, Whomsoever
Dictionary of Bible Themes
Mark 15:6

     5286   custom

Mark 15:2-15

     5203   acquittal
     5593   trial

Mark 15:5-20

     2585   Christ, trial

Mark 15:6-7

     5461   prisoners

Mark 15:6-11

     5040   murder

Mark 15:6-14

     7505   Jews, the

Mark 15:6-15

     5349   injustice, examples
     5936   riots

Library
Simon the Cyrenian
'And they compel one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His Cross.'--Mark xv. 21. How little these soldiers knew that they were making this man immortal! What a strange fate that is which has befallen chose persons in the Gospel narrative, who for an instant came into contact with Jesus Christ. Like ships passing athwart the white ghostlike splendour of moonlight on the sea, they gleam silvery pure for a moment as they cross its
Alexander Maclaren—Expositions of Holy Scripture

Christ and Pilate: the True King and his Counterfeit
'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. 2. And Pilate asked Him, Art Thou the King of the Jews? And He answering said unto him, Thou sayest it. 3. And the chief priests accused Him of many things: but He answered nothing. 4. And Pilate asked Him again, saying, Answerest Thou nothing? behold how many things they witness against Thee. 6. But Jesus yet
Alexander Maclaren—Expositions of Holy Scripture

The Death which Gives Life
'And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross. 22. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. 23. And they gave Him to drink wine mingled with myrrh: but He received it not. 24. And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take. 25. And it was the third hour, and they crucified Him. 26. And the superscription
Alexander Maclaren—Expositions of Holy Scripture

The Dying Saviour Our Example.
(On Good Friday.) TEXT: MARK xv. 34-41. HEAVENLY Father! On all who are assembling to day to commemorate the death of the Holy One, in whom Thou wast well pleased, look graciously down! Let not one go away from the cross of Thy Well-beloved without exclaiming, with new, living faith, Truly this was the Son of God! Let not one wipe away his tears of emotion until the heartfelt desire has taken possession of him that his end may be like that of this righteous One! Let not the feeling of holy reverence
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Centurion at the Cross.
MATT. XXVII. 54. Comp. MARK XV. 39. "Now, when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying: Truly this was the [a] Son of God." LUKE XXIII. 47. "Now, when the centurion saw what was done, he glorified God, saying: Certainly this was a righteous man." Note.--The centurion here spoken of is the one who, according to Roman custom, presided over the execution (hence called by Seneca centurio supplicio præpositus;
Philip Schaff—The Person of Christ

Joseph of Arimathea
BY REV. ALFRED ROWLAND, D.D.. LL.B. "Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God."--MARK xv. 43. The crucifixion of our Lord produced strange and startling effects in moral experience, as well as in the physical world. The veil of the Temple was rent from top to bottom as if a hand from heaven had torn it, in order to teach men that the ancient ritual was done with. Darkness covered the earth, suggesting to thoughtful minds the guilt of the world and
George Milligan—Men of the Bible; Some Lesser-Known

"Himself He could not Save. " --Mark xv. 31
"Himself He could not save."--Mark xv. 31. "He saved others," scorners cried, Beholding Jesus crucified; "Is this the Son of God with power? Lo, in His own afflictive hour, Himself he cannot save." He was the Son of God with power, He "came unto that very hour;" I'll joy in His reproach and shame, "He savest others;" I'll exclaim, "Himself He could not save." His agony and bloody sweat, His cross and passion paid my debt; He saved others when he fell, Yet,--who the mystery can tell? Himself, He
James Montgomery—Sacred Poems and Hymns

Whether Christ was Buried in a Becoming Manner?
Objection 1: It would seem that Christ was buried in an unbecoming manner. For His burial should be in keeping with His death. But Christ underwent a most shameful death, according to Wis. 2:20: "Let us condemn Him to a most shameful death." It seems therefore unbecoming for honorable burial to be accorded to Christ, inasmuch as He was buried by men of position---namely, by Joseph of Arimathea, who was "a noble counselor," to use Mark's expression (Mk. 15:43), and by Nicodemus, who was "a ruler of
Saint Thomas Aquinas—Summa Theologica

H. The Crucifixion. Ch. 23:26-38
26 And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the
Charles R. Erdman—The Gospel of Luke, An Exposition

Pilate
"And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried Him away, and delivered Him up to Pilate." ". . . And they lead Him out to crucify Him." MARK 15:1-20 (R.V.) WITH morning came the formal assembly, which St. Mark dismisses in a single verse. It was indeed a disgraceful mockery. Before the trial began its members had prejudged the case, passed sentence by anticipation, and abandoned Jesus, as one
G. A. Chadwick—The Gospel of St. Mark

Christ Crucified
"And they compel one passing by, Simon of Cyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear His cross. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull. And they offered Him wine mingled with myrrh: but He received it not. And they crucify Him, and part His garments among them, casting lots upon them, what each should take. And it was the third hour, and they crucified Him. And the superscription of
G. A. Chadwick—The Gospel of St. Mark

The Death of Jesus
"And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast Thou forsaken Me? And some of them that stood by, when they heard it, said, Behold, He calleth Elijah. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave Him to drink, saying, Let be; let us see whether Elijah cometh to take Him down. And Jesus
G. A. Chadwick—The Gospel of St. Mark

Part 1 Christ's Humiliation, Exaltation, and Triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15
Christ's humiliation, exaltation, and triumph. Phil. 2:8,9; Mark 15:20,24,29; Col. 2:15. The mighty frame of glorious grace, That brightest monument of praise That e'er the God of love designed, Employs and fills my lab'ring mind. Begin, my soul, the heav'nly song, A burden for an angel's tongue: When Gabriel sounds these awful things, He tunes and summons all his stungs. Proclaim inimitable love: Jesus, the Lord of worlds above, Puts off the beams of bright array, And veils the God in mortal
Isaac Watts—The Psalms and Hymns of Isaac Watts

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the
J. H. Beibitz—Gloria Crucis

The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross.
Alfred Edersheim—The Life and Times of Jesus the Messiah

Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been
Ernest Renan—The Life of Jesus

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