Church Fathers Commentary Mark 15:6-15

"Now at the feast he used to release unto them one prisoner, whom they asked of him. And there was one called Barabbas, [lying] bound with them that had made insurrection, men who in the insurrection had committed murder. And the multitude went up and began to ask him [to do] as he was wont to do unto them. And Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he perceived that for envy the chief priests had delivered him up. But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews? And they cried out again, Crucify him. And Pilate said unto them, Why, what evil hath he done? But they cried out exceedingly, Crucify him. And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified." — Mark 15:6-15 (ASV)

The Venerable Bede: Pilate furnished many opportunities for releasing Jesus, in the first place contrasting a robber with the Just One.

For this reason it is said: Now at that feast he released to them one prisoner, whomever they desired.

Glossa Ordinaria: This, indeed, he was accustomed to do to obtain favor with the people, especially on the feast day when people from the whole province of the Jews flocked to Jerusalem. And so that the wickedness of the Jews might appear even greater, the enormity of the robber's sin, whom they preferred to Christ, is described next.

Therefore, it continues: And there was one Barabbas, who was bound with those who had made an insurrection with him, who had committed murder in the insurrection.

In these words, their wickedness is shown in several ways: first, by the heinousness of his notable crime, since he had committed murder; second, by the way he did it, because in doing so he started a rebellion and disturbed the city; and finally, by the fact that his crime was notorious, for he was bound with other rebels.

The text continues: And the multitude, when it had come up, began to ask him to do as he had always done for them.

St. Augustine of Hippo: No one should find it difficult that Matthew is silent about them asking for someone to be released to them, which Mark mentions here. For it is of no consequence that one evangelist should mention something that another leaves out.

The text continues: But Pilate answered them, saying, “Do you want me to release to you the King of the Jews?” For he knew that the chief priests had delivered Him up out of envy.

Someone may ask which words Pilate actually used: those recorded by Matthew, or those recorded by Mark. There seems to be a difference between Matthew’s account, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?” and Mark’s, “Do you want me to release to you the King of the Jews?”

However, since they gave the name “Christs” to kings, the one who asked this must have been asking if they wanted the King of the Jews—that is, the Christ—to be released to them. It does not change the meaning that Mark says nothing of Barabbas, wishing only to mention what pertained to the Lord, since their answer showed clearly enough whom they wanted released.

For the text continues: But the chief priests stirred up the crowd, so that he should rather release Barabbas to them.

The Venerable Bede: This demand, which the Jews made with such dire consequences for themselves, still clings to them. Because the choice was given to them and they chose a robber instead of Christ, a murderer instead of the Savior, they rightly lost their salvation and their life.

They subjected themselves to such a degree to robbery and sedition that they lost their country and their kingdom, which they had preferred to Christ, and have never regained their liberty in body or soul.

Then Pilate gives another opportunity to release the Savior, as the text continues: And Pilate answered and said again to them, “What then do you want me to do with the King of the Jews?”

St. Augustine of Hippo: It is now clear enough that by “King of the Jews,” Mark means what Matthew means by the word “Christ,” for no kings other than those of the Jews were called Christs. For in this passage, according to Matthew, it is said, “What then shall I do with Jesus who is called Christ?” (Matthew 27:22).

The text continues: And they cried out again, “Crucify him!”

Theophylact of Ohrid: See now 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!”; yet he faintly tries to save Jesus from their determined sentence and again puts a question to them.

Therefore, the text continues: Then Pilate said to them, “Why, what evil has he done?” For he wished in this way to find an opportunity to release Christ, who was innocent.

The Venerable Bede: But the Jews, giving way to their madness, do not answer the judge’s question. Therefore, the text continues, “And they cried out all the more, ‘Crucify him!’” so that the words of the prophet Jeremiah might be fulfilled: “My heritage has become to me like a lion in the forest; it cries out against me” (Jeremiah 12:8).

The text continues: And so Pilate, willing to satisfy the people, released Barabbas to them, and delivered Jesus, when he had scourged Him, to be crucified.

Theophylact of Ohrid: He indeed wished to satisfy the people—that is, to do their will, not what was in agreement with justice and with God.

Pseudo-Jerome: Here are two goats. One is the scapegoat—that is, one released 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 the name Barabbas), when freed, is cast headlong into hell.

The Venerable Bede: We must understand that Jesus was scourged by none other than Pilate himself. For John writes, “Pilate took Jesus and scourged Him” (John 19:1), which we must suppose he did so that the Jews might be satisfied with His pains and insults, and cease from thirsting for His blood.