TRV
Translation
King James Version
But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
Complete Jewish Bible
e asked them, "Do you want me to set free for you the `King of the Jews'?"
American Standard Version
And Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
World English Bible Messianic
Pilate answered them, saying, “Do you want me to release to you the King of the Jews?”
Geneva Bible (1599)
Then Pilate answered them, and said, Will ye that I let loose vnto you the King of ye Iewes?
Young's Literal Translation
and Pilate answered them, saying, `Will ye that I shall release to you the king of the Jews?'
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In the KJVVerse 24,836 of 31,102
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Commentary on Mark 15 verses 1–14
1 ¶ And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.
2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.
3 And the chief priests accused him of many things: but he answered nothing.
4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.
5 But Jesus yet answered nothing; so that Pilate marvelled.
6 Now at that feast he released unto them one prisoner, whomsoever they desired.
7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
8 And the multitude crying aloud began to desire him to do as he had ever done unto them.
9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?
10 For he knew that the chief priests had delivered him for envy.
11 But the chief priests moved the people, that he should rather release Barabbas unto them.
12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?
13 And they cried out again, Crucify him.
14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.
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.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(ubi sup.) No one can feel it a difficulty that Matthew is silent as to their asking some one to be released unto them, which Mark here mentions; for it is a thing of no consequence that one should mention a thing which another leaves out. There follows: But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the Chief Priests had delivered him for envy. Some one may ask, which were the words of which Pilate made use, those which are related by Matthew, or those which Mark relates; for there seems to be a difference between, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? as Matthew has it; and, Will ye that I release unto you the King of the Jews? (Matt. 27:17) as is here said. But since they gave to kings the name of Christs, he who said this man or that must have asked whether they wished the King of the Jews to be released unto them, that is, Christ. It makes no difference to the sense that Mark has said nothing of Barabbas, wishing only to mention what belonged to the Lord, since by their answer he sufficiently showed whom they wished to have released to them. For there follows, But the Chief Priests moved the people that he should rather release unto them Barabbas.
(ubi sup.) It now is clear enough that Mark means by King of the Jews what Matthew means by the word Christ; for no kings but those of the Jews were called Christs. For in this place according to Matthew it is said, What then shall I do with Jesus which is called Christ? There follows, And they cried out again, Crucify him. (Matt. 27:22)
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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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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). 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.
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
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 (Luke 23:2). 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 (John 18:38). 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 (Revelation 19:16). 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), 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 (Romans 5:8). 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 (Romans 4:25).