TRV
Translation
King James Version
¶ And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
Complete Jewish Bible
So Pilate, wishing to satisfy the mob, set Bar-Abba free for them; but he had Yeshua whipped and then handed him over to be executed on the stake.
Berean Standard Bible
And wishing to satisfy the crowd, Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.
American Standard Version
And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.
World English Bible Messianic
Pilate, wishing to please the multitude, released Barabbas to them, and handed over Yeshua, when he had flogged him, to be crucified.
Geneva Bible (1599)
So Pilate willing to content the people, loosed them Barabbas, and deliuered Iesus, when he had scourged him, that he might be crucified.
Young's Literal Translation
and Pilate, wishing to content the multitude, released to them Barabbas, and delivered up Jesus--having scourged him --that he might be crucified.
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In the KJVVerse 24,842 of 31,102
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Commentary on Mark 15 verses 15–21
15 ¶ And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.
16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.
17 And they clothed him with purple, and platted a crown of thorns, and put it about his head,
18 And began to salute him, Hail, King of the Jews!
19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.
20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
21 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.
Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, Mar 15:15. Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent (Luk 23:16), could by degrees persuade himself to crucify him.
Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb 9:22. The blood is the life (Gen 9:4); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul (Lev 17:11), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium - A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law (Deu 21:23); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, Sa2 21:6. Haman and his sons were hanged, Est 7:10; Est 9:13. We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution fRom. but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree.
II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, Pe1 3:4. Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thorns which we had deserved, that we might wear the crown of glory which he merited. Let us be taught by these thorns, as Gideon taught the men of Succoth, to hate sin, and be uneasy under it, and to be in love with Jesus Christ, who is here a lily among thorns. If we be at any time afflicted with a thorn in the flesh, let it be our comfort, that our high priest is touched with the feelings of our infirmities, having himself known what thorns in the flesh meant. 3. Are kings attended with the acclamations of their subjects, O king, live for ever? That also is mimicked; they saluted him with "Hail, King of the Jews; such a prince, and such a people, even good enough for one another." 4. Kings have sceptres put into their hand, marks of dominion, as the crown is of dignity; to imitate this, they put a reed in his right hand. Those that despise the authority of Jesus Christ, as not to be observed and obeyed, who regard not either the precepts of his word, or the threatenings of his wrath, do, in effect, put a reed in his hand; nay, and, as these here, smite him on the head with it, such is the indignity they do him. 5. Subjects, when they swear allegiance, were wont to kiss their sovereign; and this they offered to do, but, instead of that, spit upon him. 6. Kings used to be addressed upon the knee; and this also they brought into the jest, they bowed the knee, and worshipped him; this they did in scorn, to make themselves and one another laugh. We were by sin become liable to everlasting shame and contempt, to deliver us from which, our Lord Jesus submitted to this shame and contempt for us. He was thus mocked, not in his own clothes, but in another's, to signify that he suffered not for his own sin; the crime was ours, the shame his. Those who pretend subjection to Christ, but at the same time give themselves up to the service of the world and the flesh, do, in effect, the same that they did, who bowed the knee to him in mockery, and abused him with, Hail, king of the Jews, when they said, We have no king but Caesar. Those that bow the knee to Christ, but do not bow the soul, that draw nigh to him with their mouths, and honour him with their lips, but their hearts are far from him, put the same affront upon him that these here did.
III. The soldiers, at the hour appointed, led him away from Pilate's judgment-hall to the place of execution (Mar 15:20), as a sheep to the slaughter; he was led forth with the workers of iniquity, though he did no sin. But lest his death, under the load of his cross, which he was to carry, should prevent the further cruelties they intended, they compelled one Simon of Cyrene to carry his cross for him. He passed by, coming out of the country or out of the fields, not thinking of any such matter. Note, We must not think it strange, if crosses come upon us suddenly, and we be surprised by them. The cross was a very troublesome unwieldy load: but he that carried it a few minutes, had the honour to have his name upon the record in the book of God, though otherwise an obscure person; so that, wherever this gospel is preached; so that, wherever this gospel is preached, there shall this be told for a memorial to him: in like manner, though no affliction, no cross, for the present, be joyous, but grievous, yet afterward it yields a crown of glory to them that are exercised thereby.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. 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.
CyprianAD 258
Treatise IX. On the Advantage of Patience 7
He himself suffered the lash, in whose name his servants now scourge the devil and his angels. He who now crowns the martyrs with eternal garlands was himself crowned with thorns.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON
[The daughter of Zion] repaid him with evil for the immensity of his grace. The Father had washed her from her blood, but she defiled his Son with her spitting. The Father had clothed her with fine linen and purple, but she clothed him with garments of mockery. He had placed a crown of glory on her head, but she plaited a crown of thorns for him. He had nourished her with choicest food and honey, but she gave him gall. He had given her pure wine, but she offered him vinegar in a sponge. The One who had introduced her into cities, she drove out into the desert. The One who had put shoes on her feet, she made hasten barefoot towards Golgotha. The One who had girded her loins with sapphire, she pierced in the side with a lance. When she had outraged the servants [of God] and killed the prophets, she was led into captivity to Babylon, and when the time of her punishment was completed, her return [from captivity] took place.
Augustine of HippoAD 430
TRACTATES ON JOHN 31.11
For Christ was not separated from the ungodly, but was judged with the ungodly; for it was said about him, “He was counted among the wicked.”
Augustine of HippoAD 430
TRACTATES ON JOHN 31.11
The criminal escaped; Christ was condemned. The one guilty of many crimes received a pardon; he who had remitted the crimes of all who confess was condemned. And yet the cross itself also, if you reflect upon it, was a courtroom. In the middle of it stood the final judge.
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 Pilate, willing to satisfy the people, released Barabbas to them and delivered Jesus, after having him scourged, to be crucified. Jesus, however, is understood to have been scourged not by another, but by Pilate himself. For John writes openly: They all cried again, saying: Not this man, but Barabbas. Now Barabbas was a robber. Then Pilate took Jesus and scourged him (John XVIII). And then he adds: And the soldiers, weaving a crown of thorns, placed it on his head, etc. (John XIX). Indeed, he is believed to have done this and to have delivered him to the soldiers to be mocked, so that, satisfied with his pains and insults, they might willingly stop desiring his death. This was done, for it was written: Many are the stripes of the wicked (Psalm XXXI), he was scourged so that we might be freed from beatings, the Scripture saying: The scourge shall not approach your tabernacle (Psalm XC).
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 15:15 encapsulates the tragic culmination of Jesus' trial before Pontius Pilate, where political expediency overshadowed justice. Despite finding no fault in Jesus, Pilate, yielding to the insistent demands of the agitated crowd and his desire to maintain public order, made the fateful decision to release Barabbas, a notorious insurrectionist and murderer, and subsequently delivered Jesus to be brutally scourged and then executed by crucifixion. This pivotal moment underscores the profound human rejection of divine righteousness and the unjust suffering of the innocent Son of God, setting the stage for the ultimate act of atonement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 15:15 is rich in literary devices that amplify its theological significance. Irony is profoundly present, as the Roman governor, whose duty was to uphold justice, instead condemns an innocent man while releasing a guilty insurrectionist. The crowd's choice of Barabbas, whose name possibly means "son of the father," over Jesus, the true Son of the Father, creates a stark Contrast, highlighting humanity's rejection of divine truth and preference for rebellion. The verse also employs Foreshadowing, as Pilate's act of "delivering" Jesus for scourging and crucifixion explicitly points toward the ultimate suffering and death of Christ, which is the central event of the Christian faith. The brutal details of scourging and crucifixion, though concisely stated, evoke a powerful sense of Pathos, inviting the reader to contemplate the immense physical and emotional suffering Jesus endured.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:15 stands as a stark testament to the depth of human sin and the profound injustice that led to the cross, yet paradoxically, it also highlights the unfolding of God's sovereign plan of redemption. Pilate's act of delivering Jesus, though born of human weakness and political maneuvering, was a necessary step in God's eternal design for salvation. This moment underscores the concept of substitutionary atonement: an innocent man, Jesus, was condemned and suffered in the place of the guilty (represented by Barabbas and, by extension, all humanity). The scourging and crucifixion were not merely acts of human cruelty but integral parts of the divine sacrifice, through which Jesus bore the penalty for sin, offering reconciliation between God and humanity.
REFLECTION AND APPLICATION
Mark 15:15 serves as a profound mirror, reflecting not only the historical injustice against Jesus but also timeless truths about human nature, leadership, and divine love. Pilate's compromise, driven by a desire to "content the people," is a sobering reminder of the dangers of prioritizing popularity or political expediency over truth and righteousness. For believers, this challenges us to examine our own lives: are we willing to stand for what is right, even when it is unpopular or costly? Do we compromise our convictions to avoid conflict or gain approval? Furthermore, the verse vividly portrays the immense cost of sin, which necessitated the brutal suffering and death of the innocent Son of God. This should deepen our appreciation for God's immeasurable love, demonstrated in His willingness to allow His Son to endure such agony for our redemption. It calls us to respond with gratitude, repentance, and a commitment to live lives that honor His sacrifice, extending compassion to those who suffer unjustly and courageously advocating for truth in a world that often prefers convenience over conviction.
Questions for Reflection
FAQ
Why did Pilate release Barabbas instead of Jesus?
Answer: Pilate released Barabbas primarily to "content the people" (Mark 15:15) and avoid a riot or further unrest, which could have jeopardized his standing with Caesar. It was a custom during the Passover festival for the Roman governor to release a prisoner chosen by the crowd (Mark 15:6). Although Pilate recognized Jesus' innocence and attempted to release Him (Luke 23:4), the Jewish chief priests incited the crowd to demand Barabbas, a notorious rebel and murderer, be released instead. Pilate, fearing the volatile crowd and prioritizing political stability, succumbed to their demands, sacrificing justice for expediency.
What was "scourging," and why was it done to Jesus?
Answer: Scourging (Greek, phragellóō) was a brutal form of Roman flogging, typically administered with a whip (flagellum) embedded with pieces of bone, metal, or lead. It was designed to inflict extreme pain, tear the flesh, and often resulted in severe blood loss, shock, and even death. It was a common preliminary punishment before crucifixion, intended to weaken the condemned and hasten their death on the cross. Jesus was scourged as part of His condemnation to crucifixion, intensifying His suffering and fulfilling prophecies of the suffering servant (Isaiah 53:5).
CHRIST-CENTERED FULFILLMENT
Mark 15:15, though depicting an act of profound human injustice, is a pivotal moment in the unfolding of God's redemptive plan, finding its ultimate fulfillment in the person and work of Jesus Christ. Pilate's act of "delivering" Jesus to be scourged and crucified, while a human decision, was simultaneously part of God's sovereign will, "the determinate counsel and foreknowledge of God" (Acts 2:23). In this verse, we witness the innocent Lamb of God being led to slaughter, a direct fulfillment of Old Testament prophecies concerning the Suffering Servant who would bear the sins of many (Isaiah 53:7). The choice of Barabbas, a murderer and insurrectionist, to be released in place of Jesus, the innocent Messiah, powerfully illustrates the doctrine of substitutionary atonement: Jesus, the sinless one, took the place of the guilty, bearing the penalty that humanity deserved (2 Corinthians 5:21). His scourging and crucifixion, though horrific, were the means by which He purchased our salvation, shedding His blood as the perfect sacrifice to atone for sin (Hebrews 9:22). Thus, Mark 15:15 is not merely a historical account of injustice but a foundational stone in the narrative of Christ's redemptive work, demonstrating the depth of God's love and the triumph of grace over sin.