Mark 15:6

Analysis & Commentary

Now at that feast he released unto them one prisoner (Κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον, Kata de heortēn apelyen autois hena desmion)—The phrase κατὰ ἑορτήν (kata heortēn) means 'according to the feast,' establishing this as customary practice. The verb ἀπολύω (apolyō) means to release, set free. A δέσμιος (desmios) was a prisoner, literally 'bound one.' Whomsoever they desired (ὅνπερ ᾐτοῦντο, honper ētounto)—the relative pronoun with strengthening particle (ὅνπερ, honper) emphasizes choice: 'whomever they might request.'

This Passover amnesty custom is not attested in extra-biblical sources, but the Gospels uniformly mention it. The practice aligned with Roman clemency traditions (Latin: abolitio, indulgentia) and would placate Jewish crowds during volatile festival periods. The bitter irony: the crowd would demand freedom for a murderer (Barabbas) and death for the Author of Life (Acts 3:14-15).

Historical Context

Passover was politically dangerous for Rome—Jerusalem's population swelled from ~50,000 to over 200,000 with pilgrims, many harboring anti-Roman sentiments. The feast commemorated liberation from Egypt, inflaming nationalist hopes. Releasing a prisoner was pragmatic crowd management. Pilate likely offered this choice expecting the crowd to choose Jesus, using it as a face-saving way to release a man he knew was innocent (v. 10).

Questions for Reflection

• How does the Passover amnesty custom create tragic irony regarding who is released and who is condemned?
• Why would Pilate offer this choice, expecting the crowd to choose Jesus?
• What does this custom reveal about Roman strategies for managing occupied territories during volatile times?