Mark 15:7

Translation
King James Version
And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
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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.
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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
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Berean Standard Bible
And a man named Barabbas was imprisoned with the rebels who had committed murder during the insurrection.
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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.
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World English Bible Messianic
There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder.
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Geneva Bible (1599)
Then there was one named Barabbas, which was bounde with his fellowes, that had made insurrection, who in the insurrection had committed murder.
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Young's Literal Translation
and there was one named Barabbas, bound with those making insurrection with him, who had in the insurrection committed murder.
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See also
Luke 23:18Luke 23:19Luke 23:25Matthew 27:16
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In the KJVVerse 24,834 of 31,102

Study This Verse

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). 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) 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, Luke 23:17, John 18:39) 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). 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Barabbas (Aramaic, Barabbâs', G912): 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). The contrast underscores the spiritual blindness and misdirection of the crowd's choice.
  • bound (Greek, déō', G1210): 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', G4714): 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).

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.

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, Mark 15:6-15, Luke 23:18-25, John 18:39-40) 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). 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). 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).

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Commentary on Mark 15 verses 1–14

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.
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.
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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