Now it was Pilate’s custom at the feastThe practice of releasing a prisoner during the feast likely reflects a Roman attempt to maintain peace and goodwill among the Jewish population during Passover, a time of heightened nationalistic sentiment. This custom is not documented outside the Gospels, but it aligns with Roman practices of clemency and political pragmatism. The feast refers to Passover, a significant Jewish festival commemorating the Israelites' liberation from Egyptian slavery, which draws large crowds to Jerusalem.
to release to the people
The act of releasing a prisoner to the people underscores the political dynamics at play. Pilate, the Roman governor, sought to appease the Jewish populace and prevent unrest. This gesture of releasing a prisoner was a way to placate the masses and maintain order. The people’s involvement in choosing the prisoner highlights the tension between Roman authority and Jewish autonomy.
a prisoner of their choosing
The choice given to the people introduces a dramatic element to the narrative, emphasizing the theme of choice and responsibility. This moment foreshadows the decision between Jesus and Barabbas, symbolizing the broader spiritual choice between the path of Christ and the path of rebellion. The concept of substitution is central here, as Jesus, the innocent, is offered in place of Barabbas, the guilty, reflecting the theological theme of Jesus as the sacrificial Lamb who takes the place of sinners.
Persons / Places / Events
1.
PilateThe Roman governor of Judea, known for his role in the trial and crucifixion of Jesus. He is depicted as a figure who struggles with the decision to condemn Jesus, ultimately succumbing to the pressure of the crowd.
2.
The FeastRefers to the Passover, a significant Jewish festival commemorating the Israelites' liberation from Egyptian slavery. It was customary for the Roman governor to release a prisoner to the Jewish people during this time as a gesture of goodwill.
3.
The PeopleThe Jewish crowd present at the feast, who had the opportunity to choose which prisoner would be released. Their choice reflects the societal and political tensions of the time.
4.
PrisonerAlthough not named in this verse, the context reveals that Barabbas, a known insurrectionist, was the prisoner released instead of Jesus.
5.
CustomThe practice of releasing a prisoner during the feast, which highlights the political dynamics and Pilate's attempt to maintain peace and order among the Jewish populace.
Teaching Points
Understanding Custom and CultureRecognize the significance of cultural customs in biblical accounts and how they influence events. Pilate's custom reflects the political and social dynamics of the time.
The Power of ChoiceReflect on the choices we make and their consequences. The crowd's choice to release Barabbas over Jesus serves as a reminder of the importance of discernment and the impact of collective decisions.
Jesus as Our SubstituteEmbrace the theological truth that Jesus took our place, much like He took Barabbas' place. This act of substitution is central to the Christian faith and calls us to live in gratitude and obedience.
The Role of AuthorityConsider the responsibilities of those in authority, like Pilate, and the pressures they face. This can lead to discussions on how Christians should engage with and pray for leaders today.
The Influence of the CrowdBe aware of the influence of societal pressures and the crowd mentality. As Christians, we are called to stand firm in our convictions, even when it goes against popular opinion.
Bible Study Questions and Answers
1.What is the meaning of Mark 15:6?
2.How does Mark 15:6 illustrate the concept of justice and mercy?
3.What can we learn about human nature from the crowd's choice in Mark 15:6?
4.How does Mark 15:6 connect to the concept of substitutionary atonement?
5.How can we apply the lessons of Mark 15:6 in our daily lives?
6.What does Mark 15:6 reveal about the political climate during Jesus' trial?
7.Why did Pilate offer to release a prisoner during the Passover festival in Mark 15:6?
8.What historical evidence supports the custom mentioned in Mark 15:6?
9.How does Mark 15:6 reflect the political climate of Roman-occupied Judea?
10.What are the top 10 Lessons from Mark 15?
11.In what year did Jesus die?
12.In Matthew 27:15–26, the tradition of releasing a prisoner at Passover is mentioned; where is the historical evidence for this practice?
13.Who was Barabbas in the Bible?
14.John 18:28 - How do we reconcile the precise timing of Jesus' trial and the Passover feast with other accounts that seem to present a different chronology?What Does Mark 15:6 Mean
Now it was• Mark opens the scene with “Now,” grounding the account in real time. We are in the early morning of the day of crucifixion (cf.Mark 15:1;John 18:28).
• Scripture presents these events as literal history, not myth; the Passover chronology is carefully preserved by all four Gospel writers (e.g.,Luke 22:1, 7;John 19:14).
Pilate’s custom• “Pilate was accustomed” points to a repeated practice, underscoring Rome’s calculated efforts to keep Judea quiet during volatile festivals (Matthew 27:15;Luke 23:17;John 18:39).
• This custom is not invented for dramatic effect; outside sources note similar political gestures by Roman governors to curry favor with subject peoples.
• The verse reminds us that God’s sovereign plan moved through genuine historical customs, demonstratingProverbs 21:1—“The king’s heart is a watercourse in the hand of the LORD; He directs it wherever He pleases”.
at the feast• The feast is Passover/Unleavened Bread (Mark 14:1). Passover celebrates Israel’s redemption from Egypt (Exodus 12:14).
• Releasing a prisoner during Passover—when Israel remembered deliverance—magnifies the contrast between true redemption in Christ and political tokenism.
•John 19:14 labels the crucifixion day “the Day of Preparation for the Passover,” tying Jesus’ sacrifice to the Passover lamb imagery (1 Corinthians 5:7).
to release• Pilate’s offer of release shows legal authority vested in him (John 19:10).
• The governor hopes clemency will spare Jesus, whom he knows is innocent (Luke 23:14).
• Yet the crowd’s demand for Barabbas and Pilate’s capitulation fulfillActs 3:13: “You disowned Him before Pilate, though he had decided to release Him”.
• The motif of substitution emerges: an undeserving prisoner walks free while the righteous Son of God is condemned—foreshadowing the gospel’s heart (2 Corinthians 5:21).
to the people• Authority to choose lies with “the people,” highlighting human responsibility (Matthew 27:20).
• The crowd had heard Jesus teach and witnessed His miracles, yet they prefer a rebel over their Messiah (John 18:40).
• Their collective voice illustratesJeremiah 17:9—deceptive hearts choose darkness when light stands before them (John 3:19).
a prisoner• The text soon identifies Barabbas, “who had been imprisoned with the rebels for committing murder during the insurrection” (Mark 15:7).
• God allows a stark comparison: the Prince of Peace versus a violent insurgent (Isaiah 9:6;Acts 3:14).
• The scene exposes the fallenness of man’s justice system and sets the stage for divine justice at the cross (Romans 3:26).
of their choosing• The phrase underscores free agency: they consciously select rebellion over righteousness (Joshua 24:15).
• Their choice fulfills prophecy—“He was despised and rejected by men” (Isaiah 53:3).
• It also warns every generation: neutrality toward Christ is impossible; each person must decide (Deuteronomy 30:19;John 1:11–12).
summaryMark 15:6 records an actual Passover custom God employed to spotlight the gospel’s core truth: an innocent Savior takes the place of the guilty so the guilty may go free. Pilate’s ritual, the crowd’s choice, and Barabbas’s release converge to illustrate substitution, human responsibility, and divine sovereignty—all faithfully chronicled to assure us that Scripture’s record is true and Jesus’ atoning work is the only path to real release.
(6)
He released . . . whomsoever they desired.--Both verbs are in the tense which implies custom.
Verse 6. - St. Mark omits here what took place next in the order of events, namely, the sending of our Lord by Pilate to Herod (
Luke 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" (
περιβαλὼν ἐσθῆτα λαμπρὰν). But the second succeeded: "Herod and Pilate became friends with each other that very day" (
Luke 23:12). There was now, however, another resource.
At the feast (
κατα ἑορτὴν) - literally,
at feast-time- he used to release unto them one prisoner,whom they asked of himὅνπερ ἠτοῦντο). In St. John (
John 18:39) we read that Pilate said, "Ye have a custom, that I should release unto you one at the Passover."
Parallel Commentaries ...
Greek
Now {it was Pilate’s custom}δὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.atΚατὰ(Kata)Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).[the] feastἑορτὴν(heortēn)Noun - Accusative Feminine Singular
Strong's 1859:A festival, feast, periodically recurring. Of uncertain affinity; a festival.to releaseἀπέλυεν(apelyen)Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 630:From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce.to [the people]αὐτοῖς(autois)Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.aἕνα(hena)Adjective - Accusative Masculine Singular
Strong's 1520:One. (including the neuter Hen); a primary numeral; one.prisonerδέσμιον(desmion)Noun - Accusative Masculine Singular
Strong's 1198:One bound, a prisoner. From desmon; a captive.of their choosing.παρῃτοῦντο(parētounto)Verb - Imperfect Indicative Middle or Passive - 3rd Person Plural
Strong's 3868:From para and the middle voice of aiteo; to beg off, i.e. Deprecate, decline, shun.
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NT Gospels: Mark 15:6 Now at the feast he used (Mar Mk Mr) 
