Mark 15:9

KJV

But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

KJV (with Strong's)

But {G1161} Pilate {G4091} answered {G611} them {G846}, saying {G3004}, Will ye {G2309} that I release {G630} unto you {G5213} the King {G935} of the Jews {G2453}?

Complete Jewish Bible

e asked them, "Do you want me to set free for you the `King of the Jews'?"

Berean Standard Bible

“Do you want me to release to you the King of the Jews?” Pilate asked.

American Standard Version

And Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

Commentary

### SUMMARY
Mark 15:9 captures a pivotal moment in Jesus' trial before Pontius Pilate, the Roman governor of Judea. Pilate, seeking to release Jesus and avoid a direct confrontation with the Jewish authorities, leverages the Passover custom of releasing a prisoner. He strategically presents the crowd with a choice between Jesus, whom he identifies by the politically charged title "the King of the Jews," and another prisoner, setting the stage for the crowd's fateful decision and the ultimate rejection of their true Messiah.

### CONTEXT
* **Literary Context:** Mark 15:9 is situated within the dramatic narrative of Jesus' passion, specifically His trial before Pilate. Preceding this verse, Jesus has been brought before Pilate by the chief priests, elders, and scribes, who have accused Him of various offenses (Mark 15:1-3). Jesus' silence in response to Pilate's questions (Mark 15:4-5) perplexes the governor. The immediate verses leading up to Mark 15:9 establish the custom of releasing a prisoner at Passover (Mark 15:6) and introduce Barabbas, a notorious insurrectionist and murderer, as an alternative (Mark 15:7-8). This verse, therefore, marks Pilate's direct proposal to the crowd, initiating the critical choice that will determine Jesus' fate. The subsequent verses (Mark 15:10-15) detail the chief priests' incitement of the crowd and their clamorous demand for Barabbas's release and Jesus' crucifixion.
* **Historical & Cultural Context:** The Passover festival was a deeply significant annual celebration for the Jewish people, commemorating their liberation from slavery in Egypt. During this time, Jerusalem would be teeming with pilgrims, increasing the potential for unrest. The Roman governors, including Pilate, were tasked with maintaining order and often employed various strategies to appease the Jewish populace and prevent rebellion. The custom of releasing a prisoner at Passover, though not explicitly mentioned in Jewish law, was likely a Roman concession or a local tradition established by governors to foster goodwill. Pilate's position was precarious; he needed to avoid both offending the Jewish leadership (who could report him to Rome) and provoking a popular uprising. His use of the title "King of the Jews" was both an acknowledgement of the charge against Jesus and perhaps a subtle taunt to the Jewish leaders, as it implied a political threat that only Rome could legitimately address.
* **Key Themes:** This verse contributes significantly to several key themes within Mark's Gospel and the broader biblical narrative. It highlights the theme of **Jesus' Kingship**, albeit misunderstood and rejected by the very people He came to save. Pilate's question, "Will ye that I release unto you [the King of the Jews?](/mark/15-9 "Mark 15:9 - Pilate's Offer")", underscores the tension between Jesus' true spiritual reign and the earthly, political accusations leveled against Him. Another prominent theme is the **rejection of the Messiah** by His own people, a tragic fulfillment of prophecy (cf. [John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). Furthermore, the scene emphasizes **human culpability and divine sovereignty**, as the crowd's choice, though seemingly free, ultimately aligns with God's redemptive plan for the suffering Messiah (cf. [Acts 2:23](/acts/2-23 "Acts 2:23 - God's Deliberate Plan")). The contrast between Jesus and Barabbas also introduces the theme of **substitutionary atonement**, foreshadowing the innocent suffering for the guilty.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Pilate (Greek, _Pilâtos'_):** This refers to Pontius Pilate, the Roman prefect (governor) of Judea from 26-36 AD. His presence as the presiding authority underscores the Roman oversight of Jewish affairs and the political dimension of Jesus' trial. Pilate, of Latin origin, means "close-pressed, i.e., firm," perhaps hinting at his initial resolve, which ultimately wavered under pressure.
* **Will ye (Greek, _thélō'_):** Derived from `G2309`, this word signifies an active choice or determination stemming from subjective impulse, rather than passive acquiescence. Pilate is not merely asking for information but is presenting a deliberate option to the crowd, inviting them to make a volitional decision. This highlights the crowd's active participation in the events that follow, emphasizing their moral responsibility for the choice they are about to make.
* **release (Greek, _apolýō'_):** From `G630`, meaning "to free fully," "relieve," "dismiss," or "pardon." Pilate's offer is to grant liberty to one of the prisoners. The irony is profound: he offers to release the one who is truly free and innocent, while the crowd will choose to release a criminal, leading to the unjust condemnation of the righteous. This word sets up the stark contrast between freedom and bondage, justice and injustice.
* **King (Greek, _basileús'_):** From `G935`, meaning "a sovereign" or "one who holds a foundation of power." Pilate's use of this title, "the King of the Jews," is highly significant. It was the political charge brought against Jesus, implying a challenge to Roman authority. Yet, in a deeper, spiritual sense, it is Jesus' true identity. Pilate's question forces the crowd to confront Jesus' claim to kingship, whether understood politically or spiritually.

#### Verse Breakdown
* **"But Pilate answered them, saying,"**: This opening clause establishes Pilate's direct engagement with the crowd, who had just demanded the customary release of a prisoner (Mark 15:8). The conjunction "But" (G1161, _dé_) indicates a shift or a new development in the dialogue, moving from the crowd's general demand to Pilate's specific counter-proposal. Pilate is taking the initiative, attempting to steer the situation.
* **"Will ye that I release unto you"**: This phrase reveals Pilate's strategic intent. By asking "Will ye" (G2309, _thélō_), he places the burden of choice squarely on the crowd. He is not merely stating a fact but posing a question that requires a decision, hinting at his desire to avoid personal responsibility for Jesus' fate. The phrase "release unto you" (G630, _apolýō_, G5213, _hymîn_) emphasizes that this act of liberation would be for their benefit, a concession to their wishes.
* **"the King of the Jews?"**: This is the crucial element of Pilate's question. He identifies Jesus by the very title that was used as the charge against Him, a title that held immense political and religious weight. Pilate's use of this title is loaded with irony and perhaps a subtle challenge to the Jewish leaders who presented Jesus under this guise. It forces the crowd to declare their allegiance regarding Jesus' identity and claim to authority.

#### Literary Devices
Mark 15:9 is rich with literary devices that amplify its dramatic and theological impact. **Rhetorical Question** is the most prominent, as Pilate's query, "Will ye that I release unto you the King of the Jews?", is not a simple request for information but a strategic maneuver designed to elicit a specific response and shift responsibility. This question also employs profound **Irony**: a pagan Roman governor, likely mocking the Jewish leaders and their political accusations, inadvertently pronounces a title for Jesus that is profoundly true in a spiritual and eternal sense, even as the Jewish people reject it. Furthermore, the verse uses **Foreshadowing**, as Pilate's question sets the stage for the crowd's tragic choice of Barabbas over Jesus, directly leading to Jesus' crucifixion. This choice serves as a stark premonition of humanity's ongoing tendency to reject divine truth for worldly alternatives.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:9 stands as a stark theological commentary on humanity's rejection of God's chosen King. Pilate's question, though politically motivated, forces a decision about Jesus' identity and authority. The crowd's subsequent choice to release Barabbas instead of Jesus reveals a profound spiritual blindness and a preference for worldly rebellion over divine rule. This moment underscores the prophetic truth that the Messiah would be "despised and rejected by mankind" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected")). It highlights the paradox of God's plan: the King of Glory, who came to save His people, is offered up by a pagan ruler and rejected by His own, all within the sovereign will of God to accomplish salvation.

* [Matthew 27:17](/matthew/27-17 "Matthew 27:17 - Pilate's Offer to the Crowd")
* [Luke 23:18-19](/luke/23-18-19 "Luke 23:18-19 - The Crowd Demands Barabbas")
* [John 18:39-40](/john/18-39-40 "John 18:39-40 - Pilate's Custom and the Crowd's Choice")

### REFLECTION AND APPLICATION
This scene in Mark 15:9 presents a timeless challenge to every individual: what will you do with Jesus, "the King of the Jews"? Pilate's attempt to wash his hands of the decision, and the crowd's clamorous rejection, serve as a sobering mirror reflecting our own choices. Do we, like the crowd, allow popular opinion, political expediency, or personal convenience to dictate our response to Christ? Or do we recognize Him for who He truly is—the rightful King, not just of a nation, but of all creation and of our very lives? The choice presented by Pilate was not merely about a historical figure but about embracing or rejecting divine authority. Today, that choice remains: will we release Him from our lives, or will we enthrone Him as our sovereign Lord, submitting to His loving rule and embracing the freedom found only in His kingdom?

#### Questions for Reflection
* **In what ways might I, like Pilate, try to avoid personal responsibility for my relationship with Jesus?**
* **How do I respond to the "King of the Jews" in my daily life? Do I truly acknowledge His kingship over all areas?**
* **What "Barabbas" (worldly desires, popular opinions, personal comforts) might I be choosing over Jesus in my life?**
* **How does the crowd's rejection of Jesus challenge my own commitment to Him, especially when it is unpopular?**

### FAQ
**Why did Pilate offer to release Jesus specifically as "the King of the Jews"?**

Answer: Pilate's offer to release Jesus as "the King of the Jews" was a strategic move with multiple layers of meaning. First, it directly addressed the primary charge brought against Jesus by the Jewish leaders, who accused Him of claiming to be a king and thus a rival to Caesar (cf. [Luke 23:2](/luke/23-2 "Luke 23:2 - Accusations Against Jesus")). By using this title, Pilate was presenting the Jewish people with a choice regarding the very accusation they had leveled. Second, it was likely an attempt by Pilate to mock or subtly taunt the Jewish authorities. He knew they rejected Jesus' claim to kingship, and by offering to release "their King," he might have been highlighting the absurdity of their charges or their internal divisions. Third, and most importantly for Pilate, it was a desperate attempt to find a way to release Jesus, whom he perceived as innocent (cf. [John 18:38](/john/18-38 "John 18:38 - Pilate Finds No Guilt")). He hoped the crowd, given the Passover custom, would choose to release Jesus, thereby absolving him of the difficult decision and avoiding a potential riot or report to Rome.

**What was the significance of the Passover custom of releasing a prisoner?**

Answer: The custom of releasing a prisoner at Passover, often referred to as the "Passover amnesty," was not a Mosaic law but appears to have been a tradition established by the Roman governors in Judea. Its significance lay in its function as a gesture of goodwill or appeasement to the Jewish populace during their most important religious festival. It served as a means for the Roman authority to demonstrate a degree of leniency and respect for Jewish traditions, particularly given the heightened tensions that often accompanied the large gatherings in Jerusalem during Passover. For Pilate, this custom became a convenient political tool to navigate the volatile situation with Jesus, allowing him to defer the decision to the crowd and potentially avoid condemning an innocent man. However, it ultimately backfired, leading to the release of Barabbas and the condemnation of Jesus.

### CHRIST-CENTERED FULFILLMENT
Mark 15:9, with Pilate's question, "Will ye that I release unto you the King of the Jews?", profoundly foreshadows the ultimate choice humanity faces regarding Christ. While Pilate intended a political maneuver, the question resonates with the eternal truth of Jesus' identity as the true King of all creation, not just of the Jews (cf. [Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings")). The crowd's rejection of their rightful King in favor of Barabbas, a rebel and murderer, powerfully illustrates humanity's fallen nature and its preference for sin and self-rule over God's righteous reign. Yet, in this rejection, we see the very heart of God's redemptive plan: the innocent King is condemned so that the guilty might be set free. Jesus, the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), willingly submitted to this unjust condemnation, offering Himself as the perfect substitute. His crucifixion, though a moment of profound human sin, was the means by which God accomplished our "release" from the bondage of sin and death (cf. [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). Thus, Pilate's question, intended to release Jesus, ironically sets in motion the events leading to His death, which in turn secured the spiritual release and eternal life for all who believe in the King who was rejected, crucified, and ultimately, resurrected (cf. [Romans 4:25](/romans/4-25 "Romans 4:25 - Jesus Our Justification")).

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

Matthew 27:17

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

Matthew 27:21

The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

Acts 3:13

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go.

Acts 3:15

And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

John 19:4

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

John 19:5

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And [Pilate] saith unto them, Behold the man!

John 19:14

And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!