Mark 15:6

KJV

Now at [that] feast he released unto them one prisoner, whomsoever they desired.

KJV (with Strong's)

Now {G1161} at {G2596} that feast {G1859} he released {G630} unto them {G846} one {G1520} prisoner {G1198}, whomsoever {G3746} they desired {G154}.

Complete Jewish Bible

Now during a festival, Pilate used to set free one prisoner, whomever the crowd requested.

Berean Standard Bible

Now it was Pilate’s custom at the feast to release to the people a prisoner of their choosing.

American Standard Version

Now at the feast he used to release unto them one prisoner, whom they asked of him.

Commentary

### SUMMARY
Mark 15:6 records the Roman governor Pontius Pilate's customary offer to release a prisoner to the Jewish crowd during the Passover feast. This seemingly innocuous tradition becomes a pivotal moment in the Passion narrative, setting the stage for the crowd's fateful decision to demand the release of Barabbas, a convicted insurgent, over Jesus, the innocent Son of God. The verse underscores the volatile political atmosphere in Judea, the unique customs surrounding the Passover, and the tragic interplay of human will and divine purpose that culminates in Christ's crucifixion.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture within Mark's Passion narrative, immediately following Pilate's interrogation of Jesus and his declaration of Jesus' innocence (Mark 15:1-5). It precedes the dramatic confrontation between Pilate and the crowd, where the choice between Jesus and Barabbas is presented (Mark 15:7-11). The subsequent verses detail the crowd's clamor for Jesus' crucifixion and Pilate's reluctant acquiescence (Mark 15:12-15), leading directly to Jesus' scourging and journey to Golgotha. The custom described in [Mark 15:6](/mark/15-6 "Mark 15:6 - Pilate's Custom") serves as the narrative mechanism through which the crowd's rejection of Jesus is explicitly manifested, highlighting the profound injustice and the fulfillment of prophetic suffering.
* **Historical & Cultural Context:** The Passover (Pesach) was one of the most significant Jewish festivals, commemorating the Exodus from Egypt and God's deliverance of Israel (as detailed in [Exodus 12](/exodus/12 "Exodus 12 - The First Passover")). Jerusalem would swell with pilgrims, making it a highly volatile time, especially under Roman occupation. The Roman governor, Pontius Pilate, was acutely aware of the potential for unrest. While no extra-biblical historical records explicitly confirm a Roman custom of releasing a prisoner at Passover, its consistent mention across all four Gospels (e.g., [Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Custom of Releasing a Prisoner"), [Luke 23:17](/luke/23-17 "Luke 23:17 - Pilate's Practice"), [John 18:39](/john/18-39 "John 18:39 - Pilate's Offer to Release a Prisoner")) strongly suggests it was either a localized Judean practice, perhaps initiated by Pilate himself as a gesture of goodwill or a means of appeasement, or a tradition that became firmly associated with the Passion narrative. This practice would have been understood by the Jewish populace as a potential act of clemency during a sacred festival.
* **Key Themes:** Mark 15:6 introduces the theme of **human justice versus divine will**. Pilate, representing Roman authority, attempts to navigate a politically charged situation, yet his efforts to release Jesus are ultimately thwarted by popular demand. This highlights the fallibility and susceptibility of human judicial systems to external pressures, contrasting sharply with God's sovereign plan unfolding through these events. Another prominent theme is the **power of the crowd and popular opinion**. The phrase "whomsoever they desired" underscores the volatile and influential nature of the masses, capable of swaying even the highest authority. This foreshadows the unjust condemnation of Jesus, driven by popular outcry rather than truth or righteousness, a stark reminder of the world's rejection of its Savior. Finally, the verse subtly introduces the theme of **substitutionary atonement**, as the stage is set for the exchange of the innocent Jesus for the guilty Barabbas, a concept central to the Gospel message and foreshadowed in Old Testament prophecies like [Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - The Suffering Servant's Atonement").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **released (Greek, _apolýō'_):** From G630, meaning "to free fully," "relieve," "dismiss," or "release." In this context, it refers to the act of setting a prisoner free from confinement. The term carries legal and social implications of liberation, which ironically contrasts with the ultimate fate of Jesus, who is not released but condemned.
* **prisoner (Greek, _désmios'_):** From G1198, meaning "a captive (as bound)." This word denotes someone held in bonds or under arrest, emphasizing their state of confinement. The specific "prisoner" in question, though unnamed in this verse, is Barabbas, a figure who stands in stark contrast to Jesus, the true Liberator, yet who is granted freedom by human choice.
* **desired (Greek, _aitéō'_):** From G154, meaning "to ask (in general)," "beg," "crave," or "require." This word highlights the active role of the crowd in demanding the release of a specific individual. Their "desire" is not merely a preference but a forceful request that ultimately dictates the outcome, demonstrating the power of collective human will in this pivotal moment.

#### Verse Breakdown
* **"Now at that feast":** This phrase establishes the specific time and setting for the event—the Passover feast in Jerusalem. The definite article "that" (implied in the Greek "τῇ ἑορτῇ" - _tē heortē_) points to a well-known and significant festival, laden with historical and religious meaning for the Jewish people. The timing is crucial, as it amplifies the tension and the symbolic weight of the events unfolding.
* **"he released unto them one prisoner":** This clause describes Pilate's customary action. "He" refers to Pontius Pilate, the Roman governor. The act of "releasing" a prisoner was a gesture of clemency, possibly intended to appease the Jewish populace during a time of heightened religious and political fervor. The "one prisoner" sets up the dramatic choice that will follow, introducing the specific nature of the custom.
* **"whomsoever they desired":** This final phrase emphasizes the crowd's agency and power in this custom. The choice of which prisoner to release was left entirely to their "desire" or demand. This highlights the democratic (or mob rule) aspect of the tradition, which tragically leads to the rejection of Jesus and the liberation of Barabbas, revealing the corruptibility of popular opinion.

#### Literary Devices
Mark 15:6 employs several significant literary devices that enrich its meaning. **Foreshadowing** is prominent, as the mention of "one prisoner, whomsoever they desired" immediately sets the stage for the introduction of Barabbas in the subsequent verses. This subtly prepares the reader for the shocking exchange where the guilty is freed and the innocent condemned, a powerful prefigurement of substitutionary atonement. There is also profound **Irony** in Pilate's attempt to use a custom of clemency to avoid condemning Jesus, only for that very custom to be manipulated by the crowd to secure Jesus' condemnation. The act of "releasing" a prisoner, meant to be a benevolent gesture, becomes the vehicle for a grave injustice. Furthermore, the narrative uses **Contrast** by implicitly setting up the choice between Jesus and the unnamed "prisoner" (Barabbas). This stark opposition between the innocent Son of God and a notorious rebel underscores the world's distorted values and its tragic rejection of light for darkness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:6, though brief, is pregnant with theological significance, particularly in its portrayal of human choice in the face of divine purpose. The custom of releasing a prisoner during Passover, a celebration of liberation, ironically becomes the mechanism through which humanity chooses bondage over true freedom, rebellion over righteousness. This scene powerfully illustrates humanity's fallen nature and its inherent tendency to reject God's perfect provision, even when confronted with undeniable innocence. Pilate's attempt at justice is overridden by the clamor of the crowd, demonstrating that human systems of justice are often swayed by political expediency, popular opinion, or personal prejudice, rather than upholding divine truth. Ultimately, this verse sets the stage for the profound theological truth of substitutionary atonement, where the innocent Lamb of God is sacrificed in place of the guilty, securing true release for all who believe.

* [Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - The Suffering Servant's Atonement")
* [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Atonement")
* [Romans 3:23-26](/romans/3-23-26 "Romans 3:23-26 - Justification by Faith")

### REFLECTION AND APPLICATION
Mark 15:6 invites us to reflect deeply on the nature of justice, the power of collective decision-making, and the profound implications of substitutionary grace. In this pivotal moment, we witness human justice corrupted by fear and popular demand, leading to the condemnation of the innocent. This serves as a sobering reminder that our own judgments and choices, both individually and collectively, can be flawed and swayed by external pressures rather than divine truth. The crowd's "desire" for Barabbas over Jesus forces us to examine our own desires: do we prioritize worldly freedom and rebellion, or do we embrace the true liberty offered by Christ? The scene also compels us to contemplate the immense cost of our spiritual freedom. The release of Barabbas, a guilty man, at the expense of Jesus, the innocent Son of God, powerfully illustrates the heart of the Gospel: that our liberation from sin and death came through the voluntary sacrifice of an innocent substitute. This should evoke profound gratitude and a renewed commitment to live in light of such costly grace, choosing righteousness over the fleeting desires of the world.

#### Questions for Reflection
* **How does the crowd's choice in Mark 15:6 challenge my own tendency to follow popular opinion rather than discerning God's truth?**
* **In what areas of my life might I be choosing "Barabbas" (worldly desires, self-reliance, sin) over "Jesus" (God's will, self-denial, righteousness)?**
* **How does the concept of an innocent person being exchanged for a guilty one deepen my appreciation for Christ's sacrifice on the cross?**
* **What does this verse teach me about the nature of true justice, both human and divine?**

### FAQ
**Was the custom of releasing a prisoner at Passover a historically verifiable Roman practice?**

Answer: While the Gospels consistently describe this custom (e.g., [Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Custom of Releasing a Prisoner"), [Luke 23:17](/luke/23-17 "Luke 23:17 - Pilate's Practice"), [John 18:39](/john/18-39 "John 18:39 - Pilate's Offer to Release a Prisoner")), there is no definitive corroborating evidence from non-biblical historical sources that explicitly details a standard Roman practice of releasing a prisoner at Jewish festivals across the empire. Some scholars suggest it may have been a localized custom in Judea, perhaps initiated by Pontius Pilate himself as a gesture of goodwill or a means to appease the Jewish populace during the volatile Passover festival. Others propose it might have been a unique act of clemency specific to this event. Regardless of its broader historical precedent, its consistent portrayal across all four Gospel accounts strongly affirms its reality within the context of Jesus' trial, serving as a crucial narrative element in the unfolding of God's redemptive plan.

### CHRIST-CENTERED FULFILLMENT
Mark 15:6, by setting the stage for the choice between Jesus and Barabbas, profoundly foreshadows and illuminates the very heart of Christ's redemptive work. The "one prisoner" to be released ultimately becomes Barabbas, a man guilty of insurrection and murder, while Jesus, the innocent Son of God, is condemned in his place. This dramatic exchange is a vivid, tangible illustration of substitutionary atonement, the core of the Gospel message. Just as Barabbas was set free because another took his place, so too are all humanity, guilty before God, set free from the penalty of sin because Jesus, the sinless Lamb of God, willingly became our substitute on the cross. His innocent life was exchanged for our guilty one, fulfilling the prophecies of the suffering servant (as seen in [Isaiah 53:4-6](/isaiah/53-4-6 "Isaiah 53:4-6 - The Suffering Servant")) and becoming the propitiation for our sins ([Romans 3:25](/romans/3-25 "Romans 3:25 - Christ Our Propitiation")). The freedom granted to Barabbas points directly to the spiritual freedom and justification offered to all who believe in Christ, for "He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Atonement")). Thus, Mark 15:6 is not merely a historical detail but a powerful narrative prefiguring the ultimate act of divine grace and the Christ-centered fulfillment of humanity's deepest need for liberation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 18:39

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

John 18:40

Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

Acts 24:27

But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.

Acts 25:9

But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?

Matthew 27:15

Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.

Matthew 27:26

¶ Then released he Barabbas unto them: and when he had scourged Jesus, he delivered [him] to be crucified.

Matthew 26:5

But they said, Not on the feast [day], lest there be an uproar among the people.