Mark 15:6

Mar_15:6

He released unto them one prisoner whomsoever they desired.

Barabbas or Christ

It affords the most vivid illustration in the New Testament of just two great moral lessons: Pilates behaviour shows the wicked wrong of indecision, and the chief priests choice of Barabbas release shows the utter rain of a wrong decision. These will become apparent, each in its turn, as we study the story.

I. Earliest of all, let us group together the incidents of the history, so that their order may be seen.

1. Observe the rapid action of the priests (Mar_15:1). It must have been very late on Thursday night when the great council finished the condemnation of Jesus. But the moment that was over, the priests hurried Him at dawn into the presence of the Roman governor. Their feet ran to evil, and they made haste to shed innocent blood (Isa_59:7).

2. Now comes the providential moment for Pilate. For the wisdom of God so orders it that this man shall be able to meet his tremendous responsibility unembarrassed by a mob for his audience. These zealots, like all creatures who have the form of godliness but deny the power thereof, are so emphatically pious that even in the midst of murder they pause on a punctilio; they will not enter the judgment hall lest they should be so defiled that they could not eat the passover (Joh_18:28). This left Pilate the chance calmly to converse with Jesus alone.

3. Then succeeds the pitiable period of subterfuge which always follows a shirked duty. Convinced of our Lords innocence, Pilate proposed that his official authority should just be counted out in this matter. He bade the chief priests take their prisoner themselves, and deal with Him as they pleased. To this he received a reply which showed their savage animosity, and at the same instant disclosed the use they meant to make of his power. They cried out that the only reason why they had consulted him at all was found in the unlawfulness of killing a man without due form of procedure (Joh_18:30-31).

4. Next to this is recorded the attempt of the governor to shift his responsibility. Pilate learned from the mere chance use of a word that Jesus was from Galilee; and as this province was in the jurisdiction of Herod, the titular monarch of the Jews, he sent his prisoner under a guard over to the other palace (Luk_23:7). The king was quite glad to see this Nazarene prophet, and tried to get Him to work a miracle, but did not succeed in evoking so much as a word from His lips (Isa_53:7). But before the return, he put a slight on Jesus kingly claims, so that Pilate might know how much in derision he held them. The soldiers mocked Him, arraying Him in a gorgeous robe, and then led Him back into the presence of the governor again.

5. At his wits end, Pilate at last proposes a compromise. He remembered that there was a custom, lately brought over from Italy into Palestine, of freeing someone of the States prisoners every year at Passover as a matter of proconsular clemency (Mar_15:6). He offered to let Jesus go under this rule. Such a procedure would be equivalent to pronouncing him technically a criminal, but thus His life would be spared. But the subtle priests put the people up to refuse this favour flatly.

6. The governors wife now meets him with a warning from a dream. He had returned to the judgment seat, and was just about to pronounce the decision. His wife interrupted: Have thou nothing to do with that just man (Mat_27:19). This threw Pilate into a frantic irresolution once more. A second time he left the room, and went forth to reason and expostulate with the infuriated crowd at the door. With renewed urgency he pressed upon their consideration the half-threat that he would let loose on them this wretch Barabbas, if they persisted in demanding Jesus death (Luk_23:18). This only exasperated them the more.

7. Finally, this bewildered judge gave his reluctant consent to their clamours. But in the act of condemnation he did the foolishest thing of all he did that awful day. He took water and washed his hands before the mob, declaring thus that he was innocent of the blood of the just person he was delivering up to their spite (Mat_27:24).

II. So we reach the crisis of events in the spiritual career of that ruler and of that nation.

1. Observe the singular picture. It is all in one verse of the Scripture (Mar_15:15). Two men, now in the same moment, appear in public on the steps of the Praetorium: Jesus and Barabbas. One of them was the Son of God, the Saviour of men. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! (Joh_19:5). Art has tried to reproduce this scene. Dore has painted the whole of it; Guido Reni has painted the head with thorns around the forehead. Others have made similar attempts according to their fancy or their ability. It is a spectacle which attracts and discourages. Beyond them all, however, lies the fact which each Christian will be likely to fashion before his own imagination. Jesus comes forth with His reed and His robe: Ecce Homo! Barabbas alongside! This creature has never been a favourite with artists. He was a paltry wretch any way, thrust up into a fictitious importance by the supreme occasion. We suppose him to have been quite a commonplace impostor. Bar means son; Abba, which some interpret as father. Very likely he chose his own name as a false Messiah, Son of the Father; indeed, some of the ancient manuscripts call him Jesus Barabbas. He does not poise picturesquely; look at him!

2. The moral of this scene turns upon the wilful choice made between these two leaders, the real and the pretended Christ. Now let it be said here that the whole history is often repeated even in these modern times. It is unwise to lose the lesson taught us by rushing off into pious execration of those bigoted Jews. Men had better look into their own hearts. In his introduction to the study of metaphysics, Malebranche remarks very quietly, It is not into a strange country that such guides as these volumes of mine will conduct you; but it is into your own, in which, not unlikely, you are a stranger. It will be well to bear in mind that the decision is offered and made between Jesus and Barabbas whenever the Lord of glory is represented in a principle, in an institution, in a truth, in a person.

3. So let us pause right here to inquire what this decision involves for those who make it. The illustration is helpful, and we can still employ it. Dwell a moment upon the deliberateness of the choice which the multitude made that day. The exhibition was perfectly intelligible: it always is. There is Barabbas! there is Christ! When a sharp moral crisis is reached, men generally know the side they ought to choose. Right and wrong, truth and error, sin and holiness, the world or God-this is just the old Jerusalem scene back again. Such a choice fixes character. As a man thinketh in his heart, so is he. When one wills strongly, he moulds himself in the likeness of the thing he chooses. The old Castilian proverb says, Every man is the son of his own work. Then observe the responsibility of the choice between Barabbas and Christ. The chief priests declared they would take it (Mat_27:25). Pilate could ruin no soul but his own. In the end Jesus blood rested upon the nation that slew Him. Oh, what a history! a land without a nation-a nation without a land! All the vast future swung on the hinge of that choice. Note, therefore, the reach of this decision. It exhausted all the chances. Once-on that Friday morning early-those two men stood side by side, and Pilate asked the question, Whether of the twain? (Mat_27:21). It was never possible after that to traverse the same spiritual ground of alternative again. Whoever chooses the wrong must go and fare for good or ill with the thing he has chosen. The thief becomes master, the murderer lord.

III. We are ready now to receive the full teaching of the story: our two lessons appear plainly.

1. We see the wicked wrong of indecision. We are agreed that Pilate wished to let Jesus go. But when he gave Him up to the spite of His murderers, he himself consented and so shared the crime (Psa_50:18). Thus he destroyed his character. Trimming, injustice, cruelty: step by step he went down, till he added a scourging which nobody demanded. The facility with which we commit certain sins, says Augustine, is a punishment for sins already committed. Thus he also destroyed his reputation. One man there has been whose name was put in an epistle just for a black background on which to write a name that was white (1Ti_6:13). The same was put in the Apostles Creed that all Christendom might hold it in everlasting fame of infamy: crucified under Pontius Pilate.

2. We see also the utter ruin of a wrong decision. Do not waste any more thought on Pilate or the Jews. Think of yourself. See life and death, blessing and cursing; choose life (Deu_30:15; Deu_30:19). Do not forfeit what may be your souls last chance. (C. S. Robinson, D. D.)

Not Barabbas but Jesus

Tremellius was a Jew, from whose heart the veil had been taken away, and who had been led by the Holy Spirit to acknowledge Jesus as the Messiah and the Son of God. The Jews who had condemned our Saviour had said, Not this man, but Barabbas; Tremellius, when near his end, glorying in Christ alone, and renouncing whatever came in competition with Him, used very different words, Not Barabbas, but Jesus. (Baxendales Dictionary of Anecdote.)

Barabbas preferred to Christ

I. This implies a history.

II. It records a choice. The choice involves two things-first, what was repudiated; next, what was approved. Here was the repudiation of One who was absolutely faultless. Here was the repudiation by the world of One who had wrought for the world the greatest wonders of material kindness. Here was the repudiation of One who loved them, knowing their lack of love to Himself. Here was the repudiation of One who had at His command power destroy as well as to save. From what was repudiated, turn to what was approved, Not this man, but Barabbas.

III. It suggests a parallel. If you prefer any passion or habit, any thing or man, any person or personification, to Christ, that is your Barabbas. If you prefer any treasure to Him wile is value, that is your Barabbas. If you prefer any company to His company, any love to His love, that object of preference is your Barabbas. If you prefer any given sin to the grace that would conquer it, that sin is your Barabbas. If, though you ought to know that this sin is destructive, that the blood of souls is on it, that it is a robber, and that it still lurks in darkness to rob you of your nobility, of your peace, of your spiritual sensitiveness, of your liberty to have fellowship with the Infinite One, and still refuse to give the vile thing up to be crucified, but will rather give up Christ, that vile thing is your Barabbas. If, refusing Christ, you trust something else to be the Jesus of your souls, that false righteousness, false foundation, false comfort, false hope, is your Jesus Barabbas. Of all the faculties with which God has enriched man, there is not one so mysterious in its nature and awful in its working as the choosing faculty. (Charles Stanford, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 15:6-10. Now at that feast he released unto them one prisoner — The passover being celebrated by the Jews in memory of their deliverance from Egypt, it was agreeable to the nature of the feast to make this release at that time, and therefore customary. See Whitby, and note on Mat 27:15-18. There was one named Barabbas, bound with them that had made insurrection — A crime which the Roman governors, and Pilate in particular, were more especially concerned and careful to punish; who had committed murder in the insurrection — He seems to have been the head of the rebels. The multitude, crying aloud, &c. — Greek, αναβοησας ο οχλος ηρξατο αιτεισθαι, With great clamour, the multitude demanded of Pilate what he used to grant them. So Campbell. But Pilate answered, Will ye that I release unto you the King of the Jews? — If Pilate made this proposal with a view to preserve the life of Jesus, it is hard to say which he discovers most, his want of justice, or of courage, or of common sense. While in a most mean and cowardly manner he sacrifices justice to popular clamour, he enrages those whom he seeks to appease, by unseasonably repeating that title, The King of the Jews, which he could not but know was highly offensive to them. For he knew that the chief priests had delivered him — To be put to death, not from a regard to justice, but merely for envy at his popularity and goodness; and that these things, and no crime of his, either real or suspected, had made them his enemies. Pilate ought, therefore, certainly rather to have lost his own life than to have delivered Jesus to their will. See note on Mat 27:24-25.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

PILATE SEEKS TO RELEASE HIM IN LIEU OF BARABBAS

Mat 27:15-26; Mar 15:6-15; Joh 18:39-40; Luk 23:13-25. “And Pilate, having called together the high priests, rulers, and the people, said to them, You have brought to me this Man as revolutionizing the people; and, behold, I, having judged Him in your presence, found nothing in this Man criminal of those things which you accuse against Him; neither did Herod; for I sent you to him, and, behold, nothing worthy of death has been done by Him. Therefore, having scourged Him, I will release Him.” The cruelty of the Roman punishments actually beggars all description. This scourging which Pilate mentions was horrific in the extreme. Previously to the crucifixion of a man, they beat his naked body with thongs of rawhide, having in them steel points, which lacerated his flesh most excruciatingly, so that it was nothing uncommon for the poor victim to die during the scourging. Pilate, however, lights upon this as a dernier ressort to save the life of Jesus, thinking that a punishment so awful administered to an innocent man would certainly produce a reaction on the part of His enemies, constraining them to relax their apparently implacable animosity toward Him, so that they would consent to His release. Pilate, though a corrupt heathen ruler, in this matter underestimated the diabolical malice and hellish venom which was at that time the controlling principle of the big preachers and ruling elders, who were determined to have Him put to death. When the devil gets possession of religious people, they have in all ages proved more demoniacal than the wicked people of the world.

Mar 15:6-12. “But during the feast he was accustomed to release unto them one prisoner, whom they demanded. There was one called Barabbas, having been bound along with the insurrectionists, who had committed murder in the insurrection. The rabble, roaring, began to ask as he was always accused to do unto them. Pilate responded to them, saying, Do you wish that I shall release unto you the King of the Jews? For he knew that the high priests had delivered Him through envy.” It is said that Joseph’s brethren sold him to the Ishmaelites through envy. He was a beautiful type of Christ, sold for money, and suffered seven years in the loathsome State prison, thus vividly symbolizing Jesus, in His first coming, to suffer and to die. Finally, when promoted to the throne of Egypt, the ruling kingdom of the world, invested in royal robes, riding in a golden chariot, fifty couriers running before him, shouting, “Bow the knee for the king cometh,” how vividly does he emblematize our glorious King Jesus in His second advent, accompanied by the mighty angels, and crowned King of kings and Lord of Lords! Pilate is so anxious to release Jesus that he restricts their choice to the two — Jesus and Barabbas. Then, coming before them, he seeks to forestall their verdict by shouting aloud, “Shall I release unto you the King of the Jews?”

Mat 27:19. “He, sitting upon his tribunal, his wife sent to him, saying, Have thou nothing to do with that Righteous One; for I suffered many things this day in a dream on account of Him.” In common parlance, the day includes the night. Of course, the woman had the dream during the night. Tradition has given us the character of this dream. It is said that when the courier arrived from their suburban home at Bethany, bringing a letter from Lucia Metella, the governor’s wife, in the midst of this momentously exciting trial, Pilate took it hurriedly, and aiming to read inaudibly, was so excited that his tremulous utterances were overheard. “My Dear Husband, — Be sure that you have nothing to do with that Righteous One; for this very day I saw Him, in a vision seated on high Olympus, and all the gods and goddesses hurling their crowns at His feet! I tell you, my husband, He is one of the gods.” Of course, she and Pilate were Romans, believing in the many gods of the Roman Empire.

Luk 23:8-23. “And the whole: multitude cried out saying, Take Him away; but release unto us Barabbas, who , on account of a certain insurrection and murder in the city, had been cast into prison,” and Barabbas was a formidable robber chief, who had given them awful trouble, the Roman guards with difficulty having finally succeeded in arresting him, and thus breaking up his robber band. “Then Pilate again called to them, wishing to release Jesus. And they continued to cry out, saying, Crucify Him! crucify Him! And the third time he said to them, For what evil has He done? I have found nothing worthy of death in Him; therefore, having scourged Him, I will release Him.” You see Pilate’s plan was to move their sympathies and mitigate their cruel wrath by scourging Him, thinking they would then consent to His release.

“And they continued to lie on, with great voices demanding that He should be crucified; and the voices of them and the high priests continued to wax stronger and stronger.” As they were disappointed in their plan of killing Him in the night, and it is now eight o’clock, the news flying on the wings of the wind, and all who hear of it rushing to the scene of action, crowding the streets and alleys and the flat roofs of the houses all around Pilate’s judgment-hall, the high priests, Sanhedrin, and ruling elders feel that the crisis is on them, and if some-thing is not done quickly, the mob will rise and take Him out of their hands. Hence they roar and roar as if they would split their throats, demanding of the governor His crucifixion.

Mat 27:24-26. “And Pilate, seeing that he profits nothing, but the more is the uproar, taking water, washed his hands in presence of the multitude, saying, I am innocent, from the blood of this Just One; you shall see to it. And all the people, responding, said, His blood be upon us and our children. Then he released unto them Barabbas.”

Luk 23:24-25. “And Pilate decided that the request should be granted, and he released unto them the one who on account of sedition and murder had been cast into prison, and he delivered Jesus according to their choice.” Contemporary history says that Pilate had but few soldiers in Jerusalem at that time comparatively with the ordinary force which he kept on hand, having recently been under the necessity of sending away a large detachment to quell an insurrection in Syria. He was therefore apprehensive of a bloody revolution, surging like the waves of the stormy sea, and every moment threatening to break out, deluge the judgment-hall in blood, blockade the streets with the slain, and wrap Jerusalem in a terrible civil war. Consequently, resorting to a principle long rulable, especially in Oriental despotisms, that one innocent man would better die than for many to lose their lives, and having repeatedly pronounced Jesus innocent, he signs His death-warrant as a mere peace measure, in order to prevent a bloody conflict, in which many would certainly perish.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

15:6-8 The custom described in 15:6-8 is not known outside of the Gospels, but all four Gospels refer to it (Matt 27:15-21; Luke 23:18-25; John 18:37-40); in many instances prisoners in the ancient world were released on special holidays. • Barabbas: See also Matt 27:16-17; Luke 23:19. • who had committed murder in an uprising: Pilate’s willingness to release Barabbas (Matt 15:15) probably indicates that he had not killed Roman citizens or soldiers.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar_15:6-14. See on Mat_27:15-23. Comp. Luk_23:13-23.

Mar_15:6. ἀπέλυεν] Imperfectum ubi solere notat, non nisi de re ad certum tempus restricta dicitur, Hermann, ad Viger. p. 746.

ὅνπερ] quem quidem (Klotz, ad Devar. p. 724), the very one whom they, etc.

Mar_15:7. μετὰ τῶν συστασιαστ] with his fellow-insurgents. συστασιαστής occurs again only in Josephus, Antt. xiv. 2. 1. In the classical writers it is συστασιώτης (Herod, v. 70. 124; Strabo, xiv. p. 708).

ἐν τῇ στάσει] in the insurrection in question, just indicated by συστασιαστ. It is hardly assumed by Mark as well known; to us it is entirely unknown.[174] But Bengel well remarks: crimen Pilato suspectissimum.

Mar_15:8. What Matthew represents as brought about by Pilate, Mark makes to appear as if it were suggested by the people themselves. An unessential variation.

ἀναβάς] having gone up before the palace of Pilate (see the critical remarks).

αἰτεῖσθαι, καθώς] so to demand, as, to institute a demand accordingly, as, i.e. according to the real meaning: to demand that, which. See Lobeck, ad Phryn. p. 427; Schaef. O. C. 1124.

Mar_15:9. τὸν βασιλέα τ. Ἰουδ.] not inappropriate (Köstlin), but said in bitterness against the chief priests, etc., as Joh_18:39.

Mar_15:10. ἐγίνωσκε] he perceived; Matthew has ᾔδει, but Mark represents the matter as it originated.

Mar_15:11. ἵνα μᾶλλον] aim of the ἀνέσεισαν (comp. Buttmann, neut. Gr. p. 204 [E. T. 236]), in order that he (Pilate) rather, etc., in order that this result might be brought about.

Mar_15:13. πάλιν] supposes a responsive cry already given after Mar_15:11 on the instigation of the chief priests. An inexact simplicity of narration.

[174] If it was not the rising on account of the aqueduct (comp on Luk_13:1), as Ewald supposes.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 15:6-15 . Jesus or Barabbas? (Mat 27:15-26 , Luk 23:16-25 ).

Mar 15:6 . ἀπέλυεν , imperfect = Mt.’s εἰώθει ἀπολύειν , pointing to a practice of the governor at passover season; on which vide on Mt. ὅνπερ ᾐτοῦντο , “whomsoever they desired,” A. V [150] The R. V [151] adopts the reading preferred by W.H [152] , ὃν παρῃτοῦντο , and translates “whom they asked of him”. It is difficult to decide between the two readings, as the περ might easily be changed into παρ , and vice versâ . In favour of the T.R. is the fact that παρῃτοῦντο ordinarily in N. T., as in the classics, means to refuse, and also that ὅνπερ very strongly emphasises the finality of the popular choice they might ask the release of any one, no matter whom such is the force of περ ; it would be granted. On these grounds Field ( Otium Nor. ) decides for the T. R.

[150] Authorised Version.

[151] Revised Version.

[152] Westcott and Hort.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Used Pilate to deliver.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(6) He released . . . whomsoever they desired.—Both verbs are in the tense which implies custom.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Now at that feast] Rather, at festival time. There is no article in the Greek (or in Luk_23:17; Mat_27:15), and the apparent limitation of the custom to the Feast of the Passover is not required by the original words, or by the parallel in Joh_18:39. It seems to have been a custom, the origin of which is unknown, to release to the people on the occasion of the Passover and other great Feasts any prisoner whom they might select. The custom may have been of Jewish origin, and had been continued by the Roman governors from motives of policy. Even the Romans were accustomed at the Lectisternia and Bacchanalia to allow an amnesty for criminals.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now at that feast,.... The feast of the passover, which was at that instant; see Joh 18:39. The Syriac, Arabic, Persic, and Ethiopic versions read, "at every feast"; as if the following custom was used at every feast in the year, at the feasts of pentecost and tabernacles, as well as at the passover; whereas it was only at the latter:

he released unto them one prisoner, whomsoever they desired; of this custom See Gill on Mat 27:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 6. Now at the feast] Or, at each great feast, καθ εορτην, viz. at the Passover, Pentecost, and Tabernacles. The reason of this custom: {See Trapp on "Mat 27:15"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This practice of releasing to the people any prisoner they might think proper, was instituted in order to captivate the will of the people; which was most commonly done on the festival day, when the Jews were assembled from the different provinces to Jerusalem. But that the blindness and malice of this people might be more apparent, the evangelist here describes the atrocious wickedness of the man they preferred to the Son of God. (Gloss.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

6. He released unto them one prisoner — John says it was a custom. No traces of this custom appear in history, classical or Jewish. It may have been first adopted as a custom by Pilate himself, to ingratiate himself with the people. But the custom had become so fixed that, though not established by law, it is styled by Luke a necessity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

St. Mark omits here what took place next in the order of events, namely, the sending of our Lord by Pilate to Herod. (Luk_23:5) This was Herod Antipas, ruler of Galilee; and Pilate, apparently convinced of our Lord"s innocence, hoped to escape the responsibility of condemning an innocent man, by handing him over to Herod; for Pilate had heard that our Lord was a Galilean. Moreover, he hoped to accomplish another good result, namely, to recover the favor of Herod, which was desirable on political grounds. The first intention failed; for Herod sent our Lord back to Pilate in mockery, "arraying him in gorgeous apparel" (peribalwn). But the second succeeded: "Herod and Pilate became friends with each other that very day". (Luk_23:12) There was now, however, another resource. At the feast (kata eorthn) literally, at feast-timehe used to release unto them one prisoner, whom they asked of him onper htounto). In St. John (Joh_18:39) we read that Pilate said, "Ye have a custom, that I should release unto you one at the Passover.

Vers. 6-15. Christ or Barabbas.

I A REVELATION OF THE HATRED OF THE NATURAL MIND FOR TRUTH AND GOODNESS. Several ancient authorities are in favor of readings here and elsewhere which would give us, "Jesus Barabbas" (i.e. son of a father or rabbi), as the full name of the "robber" who was here the favorite of the populace.]f this be so, there would be two of the name Jesus, and the choice would thus be strikingly emphasized. The character of Barabbas as a rioter and murderer is glossed over by the semblance of patriotism, as he is said to have been engaged in the insurrection caused by Pilate"s appropriation of the corban of the temple for building an aqueduct. In any case the personal character is utterly subordinated, and motives of policy prevail. The season of the Passover recalled the historic sparing of Israel"s firstborn and the destruction of Egypt"s. The positions seemed now to be reversed, or Israel deliberately assumed the character of Egypt, preferring that the guilty should be set free. We have here the self-conviction of:

1. Perverted religious instincts. In the case of the chief priests and people of the Jews. Their whole religious training ought to have prepared them to receive Christ.

2. Popular opinion unguided by the Spirit of God. A prey to unscrupulous influences, to false sentiment, and to passing excitements.

3. Spiritual indifference. In the person of Pilate, in whom it lent itself readily to unprincipled diplomacy and the surrender of innocence.

II A PARABLE OF THE CHOICE EVERY MAN IS CALLED UPON TO MAKE.

1. In daily life. Minute occurrences in which the contrasts may not seem so striking, or the choice so final. Their ultimate influence in the determination of character and destiny.

2. In the great crises of religious decision. It is well at such times to consider carefully the respective ends of the courses of conduct that present themselves.

III A SYMBOL OF THE CENTRAL MYSTERY OF REDEMPTION. In the gospel the method of salvation is that the innocent shall suffer for the guilty. Jesus the Christ thus became the substitute of Barabbas the robber. The latter only gained the prolongation of his earthly life thereby; a questionable benefit. But those who believe in Christ as the vicarious Sacrifice and voluntary Self-sacrificer for sinners will receive eternal salvation. M.

HOMILIES BY R. GREEN Vers. 6-15. Barabbas; or, the evil choice.

A strange custom prevailed. To appease the anger of the rabble, and to curry favor with them, Pilate was wont, on the recurrence, of certain feasts, to release a prisoner, giving the mob permission to choose who should be the favored one. At this feast "the multitude went up and began to ask him to do as he was wont to do unto them." Knowing that "for envy the chief priests had delivered him up," he tested the feeling of the multitude by asking them if he should release "the King of the Jews," thus giving them the opportunity of repudiating the deed of the priests. The question hangs as in a balance. The voice of a rabble is called upon to decide the fate of "the Son of man. On that voice hinges (apparently) the course of the work of the world"s redemption. The die is cast. The multitude make their election. The choice is proclaimed in a wild, uproarious cry, "Not this man, but Barabbas." So the besotted rabble declare their spirit, their low moral condition, their attitude towards truth and righteousness. Barabbas, we learn, was "a robber," and he was cast into prison "for a certain insurrection made in the city, and for murder." Thus they "denied the holy and righteous One, and asked for a murderer to be granted unto" them. Nothing could more clearly declare the spirit they were of. Sadly and in silence many pure hearts mourned while the rabble gave vent to their evilness, pouring forth the uttermost malignity as a flood to sweep away "the Prince of life." The insensate tools of a corrupt, self-condemned priesthood, they, by yielding all too readily to them who should have guided them into the right way, become identified with "the chief priests" in a choice which for ever brands them with the utmost vileness. The spirit of the people must be judged by their attitude towards Jesus on the one hand, and towards Barabbas on the other; and a word is sufficient to declare it. In the one we behold the Teacher of righteousness, who had endeavored to enforce the laws of God. He represented truth. To it he bore witness. He denounced evil in thought, in word, in deed. He opened to the feet of the people the path of virtue; he pointed to the gates of the eternal city, and gave men assurance of immortality. Never had the world looked upon so perfect an embodiment of pure goodness; never will it look upon his like until he himself appear again and every eye beholds him. The other is the embodiment of evil. His name is the synonym of it. The one name men dare not assume from its loftiness; the other they would not from its lowness. But this rabble-host chooses the evil one, and so declares its spirit is in accord with his. It is self-condemned. How painfully we read:

1. The perilous influence which unscrupulous leaders may exert over anundisciplined, untutored mob.

2. How possible it is for the human heart so to deceive itself that thehighest representatives of the purest system of truth and morals may be debased into an alliance with the most corrupt and degraded, and may prostitute the holiest functions to the most evil ends. High priests of God may lead men to the service of the devil.

3. The sad consequences of

a. a blinded intelligence,

b. an undisciplined moral nature,

c. a corrupt prejudice.

High priests and people have their way. "Their voices prevailed." And Pilate, moved with fear, and evidently against his convictions of right, to content the multitude," "released him... whom they asked for; but Jesus he delivered up to their will." Thus the world to-day demands its Barabbas and rejects Jesus. Truth, goodness, charity, patience, heavenly mindedness all that is pure and good is sacrificed, and by "the multitude" still evil is preferred, and they, alas! are "content. G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Pilate’s attempt to release Jesus:

v. 6. Now at that feast he released unto them one prisoner, whomsoever they desired.

v. 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.

v. 8. And the multitude crying aloud began to desire him to do as he had ever done unto them.

v. 9. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

v. 10. For he knew that the chief priests had delivered Him for envy.

v. 11. But the chief priests moved the people that he should rather release Barabbas unto them.

v. 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?

v. 13. And they cried out again, Crucify Him!

v. 14. Then Pilate said unto them, Why, what evil hath He done? And they cried out the more exceedingly, Crucify Him!

What a picture the evangelist paints here! The surging mob before the Praetorium, rabble, for the most part, but reinforced by the friends of the Jewish councilors; the weak, vacillating procurator, helpless before the bloodthirstiness of the multitude, now appearing on the platform before them, then disappearing for a while, racking his brains for some way out of the difficulty; the high priests and the members of the Sanhedrin, circulating around through the mob, holding the excitement at its highest pitch, since their understanding and consequent use of mob psychology enabled them to dominate the situation. Pilate had introduced the custom of giving some prisoner his liberty on this feast, the one whose release the people desired being usually set free. This custom had now practically become an obligation. The people expected this boon at Easter; and both he and they thought of this fact. Pilate believed that he could still save the situation by giving the people the choice between Jesus and Barabbas. For the latter was an exceptionally fierce criminal. As the leader or one of the foremost in a band of rebels, in one of the many insurrections that were troubling the government, he had committed a murder. He had been caught with his accomplices and was now awaiting his punishment, bound in jail. The governor felt that no people could be so depraved as to ask for such an outcast of society. But hardly had he made up his mind just how to manage the affair, when the people, surging forward, began to demand that he do according to custom, that he grant them that which he had always given them. Their request was accompanied by loud bellowing of the rabble, who instinctively felt that they had the situation in their hands.

The weak proposal of Pilate confirmed them in their belief: Is it your wish and desire, shall I release to you the King of the Jews? His choice of names for Christ at that moment was probably most unfortunate, for its very use was a challenge and an insult to the members of the Sanhedrin. Ordinarily this scheme of playing off the people with their champion, whom they had hailed with such shouts of joy a few days before, against the priests, whose rule was not always relished by the common members of the Jewish Church, might have been successful. For Pilate rightly surmised, and was being confirmed in his belief with every new move of the accusers, that jealousy, envy, was the real reason for delivering Jesus to the jurisdiction of his court. But the priests had been too successful in stirring up, in exciting, in instigating the people. There was no longer even the faintest resemblance to an orderly trial with cool and sensible leads on both sides. The people, under the careful prompting of the high priests, were fully convinced in their own minds that they actually, for their own persons, preferred to have Barabbas released to them. Another appeal of Pilate: What, then, is your wish that I should do with Him you call King of the Jews? The repetition of the hated title was again a foolish move on Pilate’s part. Lashed to a perfect spasm of fury, the people, led by the high priests, yelled: Crucify Him! Pilate’s weak remonstrance as to any guilt on His part was like the chirping of a cricket in the midst of a tornado. For with mounting rage the bellowing cry rolled out through the narrow streets over the city: Crucify Him! The time for reason and sense had gone by. The unleashed rage of the rabble wanted blood, and Pilate, although convinced of Christ’s innocence, knew that the situation was beyond him, for this cry that arose from the people, beyond all measure, showed him that it was too late to insist upon justice. Many a so-called man of the world, that thinks he is neutral with regard to Christianity and believes in letting well enough alone, since undoubtedly the Christian Church is doing much for the community, has followed the example of Pilate in a crisis. Feeling that his original conviction was the right, the correct one, he yet, in times of popular agitation and demonstration, has joined the rank of the rabble that cheer today and curse tomorrow, that cry "Hosanna" on Sunday and bellow a hoarse "Crucify Him!" on the following Friday.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Now at that feast, that is, at the feast of the passover, which by way of eminency is called the feast, the governor used to release a prisoner; possibly by way of memorial of their deliverance out of Egypt; accordingly Pilate makes a motion that Christ may be the prisoner set at liberty in honour of their feast; for he was sensible that what they did was out of envy and malice.

Observe here, 1. What were the sins which immediately occasion the death of Christ; they were covetousness and envy. Covetousness caused Judas to sell him to the chief priests, and envy caused the chief priests to deliver him up to Pilate to crucify him. Envy is a killing and murdering passion; Envy slayeth the silly one Job 5:2, That is, it slayeth the silly person who harbours this petilent lust in his breast and bosom; being like a fire in his bones, continually preying upon his spirits; and it is also the occasion of slaying many an holy and innocent person; for who can stand before envy? The person envying wishes the envied out of his way, yea, out of the world; and if need be, will not only wish it, but lend a lift upon occasion towards it also. Witness the chief priests here, whose envy was so conspicuous and barefaced, that Pilate himself takes notice of it; he knew that the chief priests had delivered him for envy.

Observe, 2. How unwilling, how very unwilling, Pilate was to be the instrument of our Saviour’s death. One while he expostulates with the chief priests, saying, What evil hath he done? Another while he bids him while he bids them, Take him, and judge him according to their law. Nay St. Luke says, that Pilate came forth three several times, professing, That he found no fault in him, Luke 23.

From whence note, That hypocrites within the visible church may be guilty of such tremendous acts of wickedness, as the consciences of infidels and pagans without the church may boggle at, and protest against. Pilate a pagan, absolves Christ, whilst the hypocritical Jews, that heard his doctrine, and saw his miracles, do condemn him.

Observe, lastly, How Pilate suffers himself to be overcome with the Jews importunity, and, contrary to the light of his own reason and judgment, delivers the holy and innocent Jesus, first to be scourged, and then crucified, It is a vain apology for sin, when persons pretend that it was not committed with their own consent, but at the instigation and importunity of others; such is the frame and constitution of man’s soul, that none can make him either wicked or miserable without his own consent. Pilate, willing to content the people, When he had scourged Jesus, delivered him to be crucified.

Here observe, That as the death of the cross was a Roman punishment, so it was the manner of the Romans first to whip their malefactors and then crucify them. Now the manner of the Romans scourging is said to be thus: "They stripped the condemned person, and bound him to a post; two strong men first scourged him with rods of thorns, then two others scourged him with whips of cords full of knots, and last of all two more with whips of wire, and therewith tore off the very flesh and skin from the malefactor’s back and sides."

That our blessed Saviour was thus cruely scourged by Pilate’s command, seems to some not improbable, from that of the psalmist, The ploughers ploughed upon my back, and made long furrows Psa 129:3 : which if spoken prophetically of Christ, was literally fulfilled in the day of his scourging. But why was the precious and tender body of our holy Lord thus galled, rent, and torn with scourging? Doubtless to fulfil that prophecy, I gave my back to the smiters, and my cheeks to them that pluck off the hair; that by his stripes we might be healed Isa 50:6;

and from his example, learn, Not to think it strange, if we find ourselves scourged with the tongue, with the hand, or with both, when we see our dear Redeemer bleeding by stripes and scourges before our eyes.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXI. Third Stage of Roman Trial].

CXXXI. THIRD STAGE OF THE ROMAN TRIAL. PILATE RELUCTANTLY SENTENCES HIM TO CRUCIFIXION. (Friday. Toward sunrise.) aMATT. XXVII. 15-30; bMARK XV. 6-19; cLUKE XXIII. 13-25; dJOHN XVIII. 39-XIX 16.

a15 Now at the feast [the passover and unleavened bread] the governor was wont { bused to release unto them athe multitude one prisoner, whom they would. bwhom they asked of him. [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing prisoners.] a16 And they had then b7 And there was aa notable prisoner, bone called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. [710] [Josephus tells us that there had been an insurrection against Pilate's government about that time caused by his taking money from the temple treasury for the construction of an aqueduct. This may have been the affair here referred to, for in it many lost their lives.] 8 And the multitude went up and began to ask him i to do as he was wont to do unto them. [It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate's palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties.] c13 And Pilate called together the chief priests and the rulers and the people [He did not wish to seem to take advantage of our Lord's accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced], b9 And a17 When therefore they were gathered together, bPilate answered them, saying, c14 and said unto them, bWill ye that I release unto you the King of the Jews? cYe brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him: 15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. d39 But ye have a custom, that I should release unto you one at the passover: c16 I will therefore chastise him, and release him. dWill ye therefore that I release unto you the King of the Jews? aWhom will ye that I release unto you? Barabbas, or Jesus who is called Christ? 18 For he knew bperceived athat for envy they bthe chief priests had delivered him up. [Though Jesus had been declared innocent on the joint finding of himself and Herod, [711] Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody.] c18 But they cried out all together, saying, Away with this man, and release unto us Barabbas:-- 19 one who for a certain insurrection made in the city, and for murder, was cast into prison. [We see from Matthew's account that though the people had a right to name their prisoner, Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus.] a19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. [This message of Pilate's wife suggests that the name and face of Jesus were not unknown to Pilate's household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Cæsar attached much importance to dreams.] b11 But a20 Now the chief priests and the elders persuaded bstirred up the multitude, amultitudes bthat he should rather release Barabbas unto them. athat they should ask for Barabbas, and destroy Jesus. 21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. d40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber. c20 And Pilate spake unto them again, desiring to release Jesus; [712] b12 And Pilate again answered and said asaith unto them, What then shall I do unto Jesus who is called Christ? bhim whom ye call the King of the Jews? c21 but b13 and they cried out cshouted bagain, csaying, Crucify, crucify him. aThey all say, Let him be crucified. b14 And Pilate said unto them, cthe third time, Why, what evil hath this man ahe done? cI have found no cause of death in him: I will therefore chastise him and release him. aBut they cried out exceedingly, saying, bCrucify him. aLet him be be crucified. [Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Prætorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears.] d1 Then Pilate therefore took Jesus, and scourged him. [Carrying out the program which he proposed, Pilate had Jesus removed from the Prætorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow.] 2 And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; 3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. [The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. It is not known which one of the many thorny plants of Palestine [713] was used to form the Lord's crown. See Act_22:24). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note.] 5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And i Pilate saith unto them, Behold, the man! [It was Pilate's original proposition to scourge Jesus and let him go ( Luk_23:16). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate's words, however, have a prophetic color, somewhat like those uttered by Caiaphas. All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The "Ecce Homo" of Pilate is in some sense an echo of the words of the Father when he said, "This is my Son, my chosen: hear ye him." In Jesus we behold the true man, the second Adam.] 6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify i him, crucify him! [Thus Pilate's expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.] Pilate saith unto them, Take him yourselves, and crucify him: for I find no [714] crime in him. [In this sentence, "ye" and "I" are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: "I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves."] 7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. [Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; viz.: that of blasphemy ( Lev_24:16). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.] 8 When Pilate therefore heard this saying, he was the more afraid [The words of Jesus at John xviii. 37 (see Joh_18:2, Joh_18:5 (the same word being translated both "betrayed" and "delivered"), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate's sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above-- Psa_75:6, Psa_75:7, Isa_44:28, Rom_13:1); but Pilate's sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers--those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.] 12 Upon this Pilate sought to release him [As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration]: but the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar. [716] [Whatever Pilate's demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Cæsar's standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.] 13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. [Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.] 14 Now it was the Preparation of the passover [see 1Sa_12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Cæsar of their choice would do to them ( Luk_19:41-44, Luk_23:27-31). They committed themselves to the [717] tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.] c23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. [They overcame Pilate's weak resistance by their clamor.] a24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. 25 And all the people answered and said, His blood be on us, and on our children. [Pilate's act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews ( Deu_21:1-9). Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand.] b15 And Pilate, wishing to content the multitude, cgave sentence that what they asked for should be done. a26 Then released he unto them Barabbas; chim that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will. d16 Then therefore bJesus, when he had scourged him, to be crucified [Mark mentions the scourging to show that it preceded the crucifixion, but we see from John's account that the scourging took place somewhat earlier in the proceeding], bhe delivered him unto them to be crucified. [Pilate delivered Jesus to their punishment, but not into their hands; he was led forth and crucified by Pilate's soldiers, who first mocked him, as the next paragraph shows.] b16 And [718] a27 Then the soldiers of the governor took Jesus, bled him away within ainto the court, which is the Praetorium; and they called together aand gathered unto him the whole band. 28 And they stripped him, and put on him a scarlet robe. b17 And they clothe him with purple, a29 And they platted bplatting a crown of thorns, [and] they put it on him; aupon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, b18 and they began to salute him, asaying, Hail, King of the Jews! 30 And they spat upon him, and took the reed b19 And they smote his head aand smote him on the head. bwith a reed, and spat upon him, and bowing their knees worshipped him. [After the sentence of death the soldiers take Jesus back into the Prætorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner.]

[FFG 710-719]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Pilate, hoping the crowd will choose Jesus, offers to release a prisoner, but the crowd asks for Barabbas instead.

Now

This word is used here to mark a break in the main story line as the author shifts to telling background information about Pilate's tradition of releasing a prisoner at feasts and about Barabbas. (See: Background Information)

There with the rebels in prison ... in the rebellion, was a man named Barabbas

"At that time there was a man called Barabbas, who was in prison with some other men. They had committed murder when they rebelled against the Roman government"

to do for them as he had done in the past

This refers to Pilate releasing a prisoner at feasts. This can be made clear. AT: "to release a prisoner to them as he had done in the past" (See: Assumed Knowledge and Implicit Information)

translationWords

Pilate

prison

Barabbas

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. ὃν παρῃτοῦντο ([3377][3378][3379][3380][3381][3382]) rather than ὅνπερ ᾐτοῦντο ([3383]c[3384]3[3385][3386][3387][3388][3389]). Ὅσπερ occurs nowhere in N.T.

[3377] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3378] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[3379] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3380] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3381] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[3382] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[3383] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3384] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3385] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3386] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[3387] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3388] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3389] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

6. κατὰ δὲ ἑορτήν. Neither “at that Feast” (A.V.) nor “at the Feast” (R.V.) is quite accurate; it means at festival-time. Singulis diebus festis (k) is better than per diem festum (Vulg.).

ἀπέλυεν … παρῃτοῦντο. See crit. note. He used to release, and his releasing corresponded to their requesting; both were customary. Nothing is known of this custom beyond what is told us in the Gospels, but it is in accordance with Roman policy. At the lectisternium prisoners were sometimes released (Livy Mar 15:13); but here only one prisoner, specially chosen by the people, can be set free. A papyrus of about A.D. 87, quoted by Lagrange (ad loc.) and by Milligan (N.T. Documents, p. 79), gives a nearer parallel. Phibion, guilty of violence, is brought before C. Septimius Vegetus, governor of Egypt, who says to him ἄξιος μἐν ἦς μαστιγωθῆναι … χαρίζομαι δέ σε τοῖς ὄχλοις. The mob did not wish Phibion to be scourged, and the governor “makes them a present of him.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6-15.] Barabbas preferred to Him. He is delivered to be crucified. Mat 27:15-26. Luk 23:17-25.Joh 18:39Joh 18:39, Joh 18:40. Our account is nearly cognate to, but distinct from that of Matt., where see notes. The principal points of distinction will be noticed.

6.] ἀπέλυεν—‘imperfectum ubi solere notat, non nisi de re ad certum tempus restricta dicitur,’ Herm. ad Viger. p. 745.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. Κατὰ δὲ ἑορτὴν ἀπέλυεν—Now at the Feast he was in the habit of releasing. The AV. obscures everything here. This custom is quite probable, and is in line with what we know of Roman policy. It was a part of the Roman administration of conquered provinces, a policy of conciliation. But there is no mention of it elsewhere.

ὃν παρῃτοῦντο, instead of ὅνπερ ᾐτοῦντο, Tisch. Treg. marg. WH. RV. א* AB*

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.