Mark 15:7

KJV

And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection.

KJV (with Strong's)

And {G1161} there was {G2258} one named {G3004} Barabbas {G912}, which lay bound {G1210} with {G3326} them that had made insurrection with him {G4955}, who {G3748} had committed {G4160} murder {G5408} in {G1722} the insurrection {G4714}.

Complete Jewish Bible

There was in prison among the rebels who had committed murder during the insurrection a man called Bar-Abba. When the crowd came up and began ask

Berean Standard Bible

And a man named Barabbas was imprisoned with the rebels who had committed murder during the insurrection.

American Standard Version

And there was one called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder.

Commentary

### SUMMARY
Mark 15:7 introduces Barabbas, a pivotal figure whose presence dramatically underscores the profound injustice of Jesus' trial. The verse concisely describes him as a prisoner, bound alongside fellow insurrectionists, having committed murder during their rebellion. This brief introduction sets the stage for Pontius Pilate's fateful dilemma and the crowd's chilling, consequential choice between the innocent Son of God and a violent, worldly criminal.

### CONTEXT
* **Literary Context:** Mark 15:7 is situated within the climactic narrative of Jesus' trial before Pontius Pilate, immediately preceding the infamous choice offered to the crowd. The preceding verses detail Pilate's interrogation of Jesus and his recognition of Jesus' innocence, noting that the chief priests had handed Jesus over out of envy ([Mark 15:1-5](/mark/15-1-5 "Mark 15:1-5 - Jesus Before Pilate")). This verse then introduces Barabbas as the alternative, setting up the stark contrast that highlights the profound injustice of Jesus' condemnation. The verses that follow ([Mark 15:8-15](/mark/15-8-15 "Mark 15:8-15 - Pilate's Dilemma and the Crowd's Choice")) detail the crowd's clamor for Barabbas's release and Jesus' crucifixion, making Mark 15:7 the critical point of introduction for the man who would be chosen over Christ.
* **Historical & Cultural Context:** The passage describes a customary practice during the Passover festival for the Roman governor to release a prisoner chosen by the people. While extra-biblical historical records do not explicitly corroborate this specific custom, its consistent mention across all four Gospels ([Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Custom of Releasing a Prisoner"), [Luke 23:17](/luke/23-17 "Luke 23:17 - The Passover Custom"), [John 18:39](/john/18-39 "John 18:39 - Pilate's Offer")) strongly suggests its authenticity within the socio-political dynamics of Roman-occupied Judea. Barabbas was not merely a common criminal; the text clearly identifies him as a participant in an "insurrection" (`stasis`) and a "murderer." This likely places him among the Zealots or other nationalist groups who violently resisted Roman rule, making him a figure of anti-Roman sentiment, perhaps even a hero to some segments of the Jewish populace who longed for liberation from foreign dominion.
* **Key Themes:** Mark 15:7 powerfully contributes to several overarching themes in Mark's Gospel. Firstly, it underscores the theme of **Innocence and Injustice**, contrasting the blameless Jesus with the guilty Barabbas and highlighting the profound miscarriage of justice that leads to Jesus' crucifixion. Secondly, it illuminates the **Rejection of the True King**, as the crowd, swayed by the religious authorities, chooses a violent revolutionary over the peaceful Messiah, echoing humanity's broader tendency to reject God's rule in favor of worldly power and self-determination (as seen throughout the Gospels, for example, in the disciples' misunderstanding of Jesus' kingdom in [Mark 10:35-45](/mark/10-35-45 "Mark 10:35-45 - The Request of James and John")). Finally, the narrative subtly introduces the theme of **Substitutionary Atonement**, where an innocent man is condemned in place of a guilty one, foreshadowing the core Christian doctrine that Christ's death serves as a substitute for humanity's sin, setting the captive free, a concept central to the Gospel's message of salvation found in passages like [Mark 10:45](/mark/10-45 "Mark 10:45 - The Ransom for Many").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Barabbas (Chaldee, _Barabbâs'_):** Meaning "son of Abba" or "son of the father." This name carries profound irony in the context of the narrative, as the crowd chooses this "son of the father" who is a murderer over Jesus, the true "Son of the Father" ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). The contrast underscores the spiritual blindness and misdirection of the crowd's choice.
* **bound (Greek, _déō'_):** This word signifies being physically restrained or imprisoned. In Mark 15:7, it literally describes Barabbas's state as a captive. Figuratively, it highlights his status as a condemned criminal, awaiting judgment, and contrasts sharply with Jesus, who, though also bound, is innocent and willingly submits to His captors for a redemptive purpose.
* **insurrection (Greek, _stásis'_):** This term denotes a standing, position, or, by implication, a popular uprising, rebellion, or controversy. In this verse, it specifically refers to a violent political revolt against Roman authority. The mention of Barabbas's involvement in an "insurrection" and "murder" firmly establishes his identity as a dangerous political criminal, distinguishing him from Jesus, whose "kingdom is not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom is Not of This World")).

#### Verse Breakdown
* **"And there was [one] named Barabbas":** This clause introduces the character who will become central to Pilate's decision. The use of "And" (G1161, _dé_) serves as a continuative particle, linking this new character directly into the ongoing narrative of Jesus' trial. Barabbas is presented as a known individual, indicating his notoriety, likely due to his criminal activities.
* **"[which lay] bound with them that had made insurrection with him":** This phrase details Barabbas's current state and associations. He is not alone but imprisoned alongside fellow participants in a rebellion. The term "insurrection" (G4714, _stásis_) immediately signals the political and violent nature of his crimes, distinguishing him from common thieves and placing him in the context of anti-Roman resistance. His being "bound" (G1210, _déō_) emphasizes his captive status, awaiting judgment.
* **"who had committed murder in the insurrection":** This final clause specifies the most heinous of Barabbas's crimes: murder. This detail elevates his culpability beyond mere rebellion, painting him as a violent individual responsible for loss of life. The phrase "in the insurrection" (G1722, _en_ G4714, _stásis_) confirms that the murder was directly tied to his rebellious activities, reinforcing his image as a dangerous and condemned criminal in the eyes of Roman law.

#### Literary Devices
Mark 15:7 employs several powerful literary devices. **Irony** is prominent in the name "Barabbas," meaning "son of the father," as this "son" is a murderer chosen over the true Son of God. This creates a profound theological **contrast** between Barabbas, representing humanity's rebellious and sinful nature, and Jesus, representing divine innocence and sacrificial love. The narrative also utilizes **foreshadowing**, subtly setting the stage for the concept of substitutionary atonement, where the guilty Barabbas is released while the innocent Jesus is condemned, mirroring the spiritual truth of Christ's sacrifice for humanity's sins. The succinct description of Barabbas's crimes—insurrection and murder—serves as a form of **characterization by action**, immediately establishing his identity as a violent and dangerous figure, intensifying the dramatic tension of Pilate's choice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:7 serves as a stark theological pivot, highlighting the profound spiritual blindness and moral perversion that led to Jesus' crucifixion. The choice between Barabbas, a symbol of humanity's rebellion and violence, and Jesus, the embodiment of divine peace and righteousness, forces a confrontation with the nature of sin and salvation. It underscores that humanity, left to its own devices, often chooses worldly power and self-interest over the humble, self-sacrificial love of God. The release of Barabbas in place of Jesus powerfully foreshadows the core Christian doctrine of substitutionary atonement, where the innocent Lamb of God takes the place of the guilty, bearing the penalty for sins not His own, thereby setting the captives free. This divine exchange is the heart of the Gospel, revealing the depths of God's love and justice.

* [Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - The Suffering Servant")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love Demonstrated")
* [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")

### REFLECTION AND APPLICATION
The narrative of Barabbas presents us with a timeless challenge to examine our own hearts and choices. Just as the crowd was presented with a choice between a violent revolutionary and the Prince of Peace, we too are constantly faced with decisions that reflect whom or what we truly serve. Do we, like the crowd, clamor for worldly solutions, for self-empowerment, or for a "savior" who aligns with our own rebellious desires, even if it means rejecting the true path of peace and righteousness? Or do we humble ourselves and embrace the innocent Lamb of God, whose kingdom is not of this world, and whose sacrifice alone brings true freedom? Mark 15:7 compels us to reflect on the depth of God's love, where the innocent was condemned for the guilty, and to consider the profound implications of this substitution for our own lives. It calls us to repent of our own spiritual insurrections and to choose daily to follow the one who gave His life for our liberation.

#### Questions for Reflection
* **In what ways do I, like the crowd, sometimes choose my own desires or worldly solutions over God's perfect will?**
* **How does the contrast between Barabbas and Jesus challenge my understanding of true freedom and salvation?**
* **What "insurrections" (rebellions against God's authority) might still be present in my own heart, and how can I surrender them to Christ?**

### FAQ

**Why is Barabbas mentioned in the Gospels, and what is his significance?**

Answer: Barabbas is mentioned in all four Gospels ([Matthew 27:15-26](/matthew/27-15-26 "Matthew 27:15-26 - The Release of Barabbas"), [Mark 15:6-15](/mark/15-6-15 "Mark 15:6-15 - Pilate Offers a Choice"), [Luke 23:18-25](/luke/23-18-25 "Luke 23:18-25 - The Crowd Demands Barabbas"), [John 18:39-40](/john/18-39-40 "John 18:39-40 - Pilate's Offer and the Crowd's Response")) primarily to highlight the profound injustice of Jesus' trial and condemnation. His significance lies in the stark contrast he presents to Jesus: Barabbas is a violent rebel and murderer, a symbol of humanity's sin and rebellion, while Jesus is the innocent Son of God. The crowd's choice to release Barabbas and crucify Jesus dramatically underscores humanity's rejection of God's rightful King and foreshadows the theological concept of substitutionary atonement, where the innocent dies for the guilty.

### CHRIST-CENTERED FULFILLMENT
The introduction of Barabbas in Mark 15:7, a man "bound with them that had made insurrection with him, who had committed murder in the insurrection," powerfully sets the stage for a profound Christ-centered fulfillment. Barabbas, a guilty rebel deserving of death, is paradoxically released, while Jesus, the innocent Son of God, is condemned to crucifixion in his place. This narrative serves as a vivid, tangible illustration of the substitutionary atonement accomplished by Christ. Just as Barabbas, a representative of humanity's rebellion against God, was set free, so too are all who believe in Jesus liberated from the bondage and penalty of their sins. Christ, "who knew no sin, became sin for us, so that in him we might become the righteousness of God" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His death on the cross was the ultimate act of taking the place of the guilty, bearing the judgment that humanity deserved, thereby fulfilling the prophetic words of Isaiah that "he was pierced for our transgressions, he was crushed for our iniquities" ([Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - The Suffering Servant")). The release of Barabbas, a man named "son of the father," in exchange for the true Son of the Father, Jesus Christ, is a dramatic portrayal of the Gospel message: the innocent Lamb of God was sacrificed so that all the "Barabbases" of the world might be set free to experience new life in Him ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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

Luke 23:18

And they cried out all at once, saying, Away with this [man], and release unto us Barabbas:

Luke 23:19

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

Luke 23:25

And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

Matthew 27:16

And they had then a notable prisoner, called Barabbas.