TRV
Translation
King James Version
But the chief priests moved the people, that he should rather release Barabbas unto them.
Complete Jewish Bible
But the head cohanim stirred up the crowd to have him release Bar-Abba for them instead.
Berean Standard Bible
But the chief priests stirred up the crowd to have him release Barabbas to them instead.
American Standard Version
But the chief priests stirred up the multitude, that he should rather release Barabbas unto them.
World English Bible Messianic
But the chief priests stirred up the multitude, that he should release Barabbas to them instead.
Geneva Bible (1599)
But the high Priestes had moued the people to desire that he would rather deliuer Barabbas vnto them.
Young's Literal Translation
and the chief priests did move the multitude, that he might rather release Barabbas to them.
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In the KJVVerse 24,838 of 31,102
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Commentary on Mark 15 verses 1–14
1 ¶ 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.
5 But Jesus yet answered nothing; so that Pilate marvelled.
6 Now at that feast he released unto them one prisoner, whomsoever they desired.
7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
8 And the multitude crying aloud began to desire him to do as he had ever done unto them.
9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
10 For he knew that the chief priests had delivered him for envy.
11 But the chief priests moved the people, that he should rather release Barabbas unto them.
12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?
13 And they cried out again, Crucify him.
14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?
II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Psa 118:27. Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.
III. The examining of him by Pilate upon interrogatories (Mar 15:2); "Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?" - "Yea," saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect." He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.
IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things (Mar 15:3), and witness against him, Mar 15:4. Many of the Old Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Eze 22:26; Hos 5:1; Hos 6:9; Mic 3:11; Zep 3:4; Mal 1:6; Mal 2:8. 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 4:13. Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, Mar 15:3. When Pilate urged him to clear himself, and was desirous he should (Mar 15:4), yet still he stood mute (Mar 15:5), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer (Mar 15:2), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.
V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to grace the solemnity with the release of one prisoner. The people expected and demanded that he should do as he had ever done to them (Mar 15:8); it was not an ill usage, but they would have it kept up. Now Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, Mar 15:10. It was easy to see, comparing the eagerness of the prosecutors with the slenderness of the proofs, that it was not his guilt, but his goodness, not any thing mischievous or scandalous, but something meritorious and glorious, that they were provoked at. And therefore, hearing how much he was the darling of the crowd, he thought that he might safely appeal from the priests to the people, and that they would be proud of rescuing him out of the priests' hands; and he proposed an expedient for their doing it without danger of an uproar; let them demand him to be released, and Pilate will be ready to do it, and stop the mouths of the priests with this - that the people insisted upon his release. There was indeed another prisoner, one Barabbas, that had an interest, and would have some votes; but he questioned not but Jesus would out-poll him.
VI. The unanimous outrageous clamours of the people have Christ put to death, and particularly to have him crucified. It was a great surprise to Pilate, when he found the people so much under the influence of the priests, that they all agreed to desire that Barabbas might be released, Mar 15:11. Pilate opposed it all he could; "What will ye that I shall do to him whom ye call the King of the Jews? Would not ye then have him released too?" Mar 15:12. No, say they, Crucify him. The priests having put that in their mouths, the insist upon it; when Pilate objected, Why, what evil has he done? (a very material question in such a case), they did not pretend to answer it, but cried out more exceedingly, as they were more and more instigated and irritated by the priests, Crucify him, crucify him. Now the priests, who were very busy dispersing themselves and their creatures among the mob, to keep up the cry, promised themselves that it would influence Pilate two ways to condemn him. 1. It might incline him to believe Christ guilty, when there was so general an out-cry against him. "Surely," might Pilate think, "he must needs be a bad man, whom all the world is weary of." He would now conclude that he had been misinformed, when he was told what an interest he had in the people, and that the matter was not so. But the priest had hurried on the prosecution with so much expedition, that we may suppose that they who were Christ's friends, and would have opposed this cry, were at the other end of the town, and knew nothing of the matter. Note, It has been the common artifice of Satan, to put Christ and his religion into an ill name, and so to run them down. When once this sect, as they called it, comes to be every where spoken against, though without cause, then that is looked upon as cause enough to condemn it. But let us judge of persons and things by their merits, and the standard of God's word, and not prejudge by common fame and the cry of the country. 2. It might induce him to condemn Christ, to please the people, and indeed for fear of displeasing them. Though he was not so weak as to be governed by their opinion, to believe him guilty, yet he was so wicked as to be swayed by their outrage, to condemn him, though he believed him innocent; induced thereunto by reasons of state, and the wisdom of the world. Our Lord Jesus dying as a sacrifice for the sins of many, he fell a sacrifice to the rage of many.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
Here are two goats; one is the scape goat, that is, one loosed and sent out into the wilderness of hell with the sin of the people; the other is slain, as a lamb, for the sins of those who are forgiven. The Lord's portion is always slain; the devil's part, (for he is the master of those men, which is the meaning of Barabbas,) when freed, is cast headlong into hell.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(ubi sup.) No one can feel it a difficulty that Matthew is silent as to their asking some one to be released unto them, which Mark here mentions; for it is a thing of no consequence that one should mention a thing which another leaves out. There follows: But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the Chief Priests had delivered him for envy. Some one may ask, which were the words of which Pilate made use, those which are related by Matthew, or those which Mark relates; for there seems to be a difference between, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? as Matthew has it; and, Will ye that I release unto you the King of the Jews? (Matt. 27:17) as is here said. But since they gave to kings the name of Christs, he who said this man or that must have asked whether they wished the King of the Jews to be released unto them, that is, Christ. It makes no difference to the sense that Mark has said nothing of Barabbas, wishing only to mention what belonged to the Lord, since by their answer he sufficiently showed whom they wished to have released to them. For there follows, But the Chief Priests moved the people that he should rather release unto them Barabbas.
(ubi sup.) It now is clear enough that Mark means by King of the Jews what Matthew means by the word Christ; for no kings but those of the Jews were called Christs. For in this place according to Matthew it is said, What then shall I do with Jesus which is called Christ? There follows, And they cried out again, Crucify him. (Matt. 27:22)
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) Pilate furnished many opportunities of releasing Jesus, in the first place contrasting a robber with the Just One. Wherefore it is said, Now at that feast he released unto them one prisoner, whomsoever they desired.
(ubi sup.) This demand which the Jews made with such toil to themselves still sticks to them. Because, when the choice was given to them, they chose a robber instead of Christ, a murderer instead of the Saviour, they deservedly lost their salvation and their life, and they subjected themselves to such a degree to robbery and sedition, that they lost their country and their kingdom which they preferred to Christ, and never regained their liberty, body or soul. Then Pilate gives another opportunity of releasing the Saviour, when there follows, And Pilate answered and said again unto them, What will ye then that I should do unto the King of the Jews?
(ubi sup.) But the Jews giving loose to their madness do not answer the question of the judge. Wherefore it goes on, And they cried out the more exceedingly, Crucify him, that those words of the Prophet Jeremiah might be fulfilled, Mine heritage is unto me as a lion in the forest, it crieth out against me. (Jer. 12:8) There follows, And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
(ubi sup.) We must understand that Jesus was scourged by no other than Pilate himself. For John writes, Pilate took Jesus, and scourged him, (John 13:1) which we must suppose that he did, that the Jews might be satisfied with His pains and insults, and cease from thirsting for His blood.
BedeAD 735
On the Gospel of Mark
But the chief priests stirred up the crowd that he might rather release Barabbas to them. To the Jews to this day remains their request, which they obtained with such effort. For given the choice, they chose a thief over Jesus, a murderer over the Savior, the taker of life over the giver of life, and deservedly lost both salvation and life, and submitted themselves so much to robbery and sedition that they lost both their country and kingdom, which they loved more than Christ, and have not yet deserved to regain that liberty of either soul or body which they sold.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Now see the wickedness of the Jews, and the moderation of Pilate, though he too was worthy of condemnation for not resisting the people. For they cried out, Crucify; he faintly tries to save Jesus from their determined sentence, and again puts a question to them. Wherefore there follows, Then Pilate said unto them, Why, what evil hath he done? For he wished in this way to find an opportunity for releasing Christ, who was innocent.
He wished indeed to satisfy the people, that is, to do their will, not what was agreeable to justice and to God.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Which indeed he was accustomed to do, to obtain favour with the people, and above all, on the feast day, when the people of the whole province of the Jews flocked to Jerusalem. And that the wickedness of the Jews might appear the greater, the enormity of the sin of the robber, whom they preferred to Christ, is next described. Wherefore there follows: And there was one Barabbas, who lay bound with them that had made insurrection with him, who had committed murder in the insurrection. In which words their wickedness is shown both from the heinousness of his signal crime, in that he had committed murder, and from the way in which he did it, because he had in doing it raised a sedition and disturbed the city, and also because his crime was notorious, for he was bound with seditious persons. It goes on: And the multitude, when it had come up, began to desire him to do as he had ever done unto them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 15:11 encapsulates a critical moment in Jesus' trial before Pontius Pilate, revealing the insidious power of manipulation wielded by the chief priests over the populace. This verse highlights how religious leaders, driven by malice and fear, successfully incited the crowd to demand the release of Barabbas, a notorious criminal, thereby sealing Jesus' fate for crucifixion and tragically rejecting the Messiah in favor of an insurrectionist.
CONTEXT
Literary Context: This verse is situated within the climactic narrative of Jesus' passion, specifically following His arraignment before Pontius Pilate. Mark 15 begins with Jesus being delivered to Pilate by the chief priests, who accuse Him of various offenses. Pilate, sensing Jesus' innocence and perhaps seeking to avoid a political disturbance, attempts to release Him by offering the traditional Passover amnesty. He presents the crowd with a choice between Jesus, whom he identifies as "the King of the Jews," and Barabbas, described as a notorious prisoner involved in an insurrection and murder (Mark 15:7). The immediate verses leading up to Mark 15:11 show Pilate's initial attempt to release Jesus, setting the stage for the chief priests' decisive intervention.
Historical & Cultural Context: The scene unfolds during the Passover festival, a time of heightened religious and nationalistic fervor in Jerusalem. Roman governors, like Pilate, often employed gestures of goodwill, such as releasing a prisoner, to appease the Jewish populace and maintain order, especially during major feasts when large crowds gathered. The Jewish Sanhedrin, led by the chief priests, held significant religious and political authority among the people, though ultimate capital punishment authority rested with Rome. Their ability to "move the people" was rooted in their established spiritual leadership and influence over public opinion. Barabbas, as an insurrectionist, represented a figure of resistance against Roman occupation, a sentiment that resonated with many Jews longing for political liberation, making him a popular alternative to Jesus, whose kingdom was "not of this world" (John 18:36).
Key Themes: Mark 15:11 powerfully contributes to several key themes in Mark's Gospel. Firstly, it underscores the rejection of Christ by His own people, particularly by their religious leaders. Despite Jesus' miracles and teachings that affirmed His messianic identity, the chief priests' animosity led them to actively turn the crowd against Him, culminating in the demand for His crucifixion (Mark 15:13-14). Secondly, the verse highlights the dangers of manipulation and mob mentality. The chief priests' successful incitement of the crowd demonstrates how powerful figures can exploit popular sentiment and prejudice to achieve their nefarious ends, overriding reason and justice. This tragic scene also exemplifies the theme of divine sovereignty amidst human injustice, as Jesus, the innocent Son of God, willingly submits to an unjust condemnation, fulfilling prophetic scriptures concerning the suffering Messiah (Isaiah 53:7).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark's account in Mark 15:11 employs several powerful literary devices. Dramatic Contrast is evident in the stark choice presented: Jesus, the innocent Son of God, versus Barabbas, a murderer and insurrectionist. This contrast is heightened by Pilate's initial inclination to release Jesus, only to be thwarted by the priests' machinations. There is profound Irony in the religious leaders, who should have recognized and welcomed their Messiah, instead actively working to condemn Him and incite the people to choose a criminal over Him. This subversion of justice by those meant to uphold righteousness is deeply ironic. Furthermore, the scene serves as Foreshadowing of the broader rejection of Christ by many throughout history, highlighting humanity's propensity to choose sin and rebellion over divine truth and grace. The portrayal of the easily swayed "people" also illustrates the dangerous power of Mob Mentality, where collective emotion and manipulation override individual reason and moral discernment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:11 stands as a stark theological commentary on the nature of human sin, particularly the sin of rejecting God's chosen one, and the pervasive power of spiritual blindness. The chief priests, representing the religious establishment, embody a profound spiritual darkness, prioritizing their own power and perceived righteousness over the truth of God incarnate. Their manipulation of the crowd demonstrates how human leaders can become instruments of evil, leading people astray from divine truth. The crowd's choice of Barabbas, a symbol of worldly rebellion and violence, over Jesus, the Prince of Peace and the Lamb of God, encapsulates humanity's fallen nature and its tendency to choose self-rule and earthly solutions over divine salvation. This moment is a profound illustration of the world's rejection of its Creator, a theme echoed throughout biblical history.
REFLECTION AND APPLICATION
The scene in Mark 15:11 serves as a timeless warning and a profound call to introspection for believers today. We are constantly bombarded with narratives, opinions, and agendas from various sources, much like the crowd was "moved" by the chief priests. This verse compels us to critically evaluate the voices we listen to, discerning whether they lead us towards truth and righteousness or away from it. It challenges us to cultivate a spirit of discernment, rooted in God's Word, so that we are not easily swayed by popular opinion, manipulative rhetoric, or the agendas of powerful figures, even those claiming spiritual authority. Furthermore, it prompts us to consider our own choices: do we, like the crowd, inadvertently choose "Barabbas" – worldly solutions, self-interest, or popular ideologies – over Jesus, who offers true freedom and life? This passage calls us to stand firm in our convictions, to champion justice, and to courageously align ourselves with Christ, even when it means going against the prevailing current or facing unpopularity.
Questions for Reflection
FAQ
Who were the "chief priests" and why were they so opposed to Jesus?
Answer: The "chief priests" (G749, archiereús') were the leading members of the Jewish priestly aristocracy, including the current high priest, former high priests, and heads of the priestly courses. They held immense religious, social, and political power within the Jewish Sanhedrin, which was the supreme Jewish governing body. Their opposition to Jesus stemmed from several factors: Jesus challenged their authority and interpretations of the Law, His popularity threatened their influence, His claims of divinity were perceived as blasphemy, and they feared He would provoke a Roman crackdown that would jeopardize their privileged position (John 11:48). They saw Him as a direct threat to their established order and power.
Why did Pilate offer the crowd a choice between Jesus and Barabbas?
Answer: It was a custom (Latin: privilegium Paschale) for the Roman governor to release a prisoner to the Jewish people during the Passover festival as an act of goodwill and to maintain peace during a volatile time. Pilate, finding no fault in Jesus and perhaps recognizing the chief priests' envy (Mark 15:10), likely hoped that by offering Jesus alongside a notorious criminal like Barabbas, the crowd would naturally choose Jesus, thus absolving him of responsibility and diffusing the situation. However, his attempt backfired due to the priests' intervention.
Who was Barabbas, and what does his name signify?
Answer: Barabbas (G912, Barabbâs') is described in Mark as a notorious prisoner, an insurrectionist, and a murderer (Mark 15:7). His name is of Aramaic origin, meaning "son of the father" (Bar-Abba). This meaning adds a layer of profound irony to the crowd's choice, as they chose "the son of the father" (Barabbas, a rebellious human figure) over Jesus, the true Son of the Father, who came to bring true liberation from sin. In some ancient manuscripts of Matthew's Gospel, he is even referred to as "Jesus Barabbas" (Matthew 27:16-17), further intensifying the dramatic contrast between the two men presented to the crowd.
CHRIST-CENTERED FULFILLMENT
Mark 15:11, though depicting a moment of profound human injustice and rejection, ultimately points to the glorious Christ-centered fulfillment of God's redemptive plan. The choice of Barabbas, a murderer and rebel, over Jesus, the innocent Son of God, is a vivid illustration of substitutionary atonement. Humanity, represented by Barabbas, was guilty and deserving of condemnation, yet Jesus, the sinless Lamb of God, willingly took the place of the guilty. His condemnation and crucifixion, demanded by the very people He came to save, were not a defeat but the necessary means by which He would "give his life as a ransom for many" (Mark 10:45). Just as Barabbas was set free, so too are all who believe in Christ released from the bondage and penalty of sin, through Jesus' sacrificial death on the cross (Romans 5:8). This pivotal moment in salvation history underscores that God's plan of redemption unfolds even through the darkest acts of human rebellion, demonstrating His ultimate sovereignty and unwavering love to provide salvation for a lost world (John 3:16).