Mark 15:7 kjv
And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.
Mark 15:7 nkjv
And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion.
Mark 15:7 niv
A man called Barabbas was in prison with the insurrectionists who had committed murder in the uprising.
Mark 15:7 esv
And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas.
Mark 15:7 nlt
One of the prisoners at that time was Barabbas, a revolutionary who had committed murder in an uprising.
Mark 15 7 Cross References
| Verse | Text | Reference |
|---|---|---|
| Mt 27:15-18 | Now at the feast the governor was accustomed...to release to the multitude one prisoner...Pilate said, “Whom will you...Barabbas, or Jesus...?” | Parallel account of Barabbas choice. |
| Lk 23:18-19 | But the whole multitude cried out at once, saying, “Away with this Man, and release to us Barabbas”—one who...was cast into prison for a certain insurrection and murder. | Parallel account; identifies Barabbas’s crimes. |
| Jn 18:39-40 | You have a custom that I should release someone...Will you therefore that I release to you the King of the Jews? Then they all cried again, saying, “Not this Man, but Barabbas!” Now Barabbas was a robber. | Parallel account; calls him a "robber" (insurrectionist). |
| Acts 3:14-15 | But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life... | Peter's sermon highlights their rejection of Jesus for a murderer. |
| Is 53:8 | He was taken from prison and from judgment... | Prophetic suffering of Christ, paralleled by Barabbas being freed. |
| Lk 23:25 | And he released to them the one they requested, who had been put in prison for insurrection and murder; but he delivered Jesus... | Pilate's act of releasing the criminal over Jesus. |
| Rom 5:6-8 | For when we were still without strength, in due time Christ died for the ungodly...while we were still sinners, Christ died for us. | Christ died for the wicked, epitomized by Barabbas. |
| 2 Cor 5:21 | For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. | The innocent (Jesus) taking the place of the guilty (like Barabbas). |
| 1 Pet 3:18 | For Christ also suffered once for sins, the just for the unjust... | The righteous suffers in place of the unrighteous. |
| Lk 23:41 | And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong. | The other crucified criminal acknowledging Jesus’s innocence vs. their own guilt. |
| 1 Jn 3:15 | Whoever hates his brother is a murderer... | Barabbas as an explicit murderer, a stark contrast to Jesus’s love. |
| Rom 13:1-2 | Let every soul be subject to the governing authorities...whoever resists the authority resists the ordinance of God... | Barabbas's insurrection against Roman authority was also resistance against appointed authority. |
| Tit 3:1 | Remind them to be subject to rulers and authorities, to obey, to be ready for every good work... | Counterpoint to Barabbas’s rebellious actions. |
| Num 35:30-31 | Whoever kills a person, the murderer shall be put to death...you shall not take ransom for the life of a murderer... | Law requiring death for murder, showing Barabbas’s deserving fate. |
| Ps 2:1-3 | Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed... | Reflects rebellion against divine authority, mirroring Barabbas’s insurrection against Pilate (God’s appointed authority). |
| Ps 76:10 | Surely the wrath of man shall praise You; with the remainder of wrath You shall gird Yourself. | Human evil, like Barabbas's, ultimately serves God’s greater plan. |
| Is 14:12-14 | How you are fallen from heaven, O Lucifer, son of the morning!...You said in your heart: 'I will ascend into heaven...I will be like the Most High.' | Represents rebellion against established order and authority. |
| Mt 10:34 | Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. | Jesus’s own statement contrasting Barabbas's physical violence, meaning spiritual division. |
| 1 Tim 2:1-2 | Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority... | Christian instruction for peace and submission to authorities, unlike Barabbas’s actions. |
| Gen 9:6 | Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man. | Emphasizes the gravity of murder, which Barabbas committed. |
Mark 15 verses
Mark 15 7 Meaning
Mark 15:7 describes Barabbas as a notorious prisoner held alongside fellow insurrectionists, explicitly identifying him as one who had committed murder during their uprising. This verse sets the stage for the dramatic choice presented by Pontius Pilate to the crowd: to release Jesus, the innocent King of the Jews, or Barabbas, a violent revolutionary and murderer. The description emphasizes Barabbas's egregious criminality and political rebellion, sharply contrasting him with Jesus and highlighting the perverted judgment about to unfold.
Mark 15 7 Context
Mark 15:7 falls within the narrative of Jesus's trial before Pontius Pilate, after His appearance before the Sanhedrin. Pilate, recognizing Jesus's innocence and likely aiming to appease the Jewish leaders or the crowd without directly condemning an innocent man, proposes the custom of releasing a prisoner at the Passover festival. This particular verse introduces Barabbas, setting him up as the specific alternative presented to the people. The immediate context shows Pilate's attempt to exert control over a volatile situation, only to be pressured by the chief priests and the crowd, leading to a crucial, fateful decision for them to make between Jesus, the one accused of being "King of the Jews" (who never used violence), and Barabbas, a genuine revolutionary and murderer.
Mark 15 7 Word analysis
- And there was one named Barabbas: This introduces the alternative to Jesus. The name "Barabbas" (Aramaic: Bar-Abba) means "Son of the Father" or "Son of a Teacher/Master." This holds profound irony: the crowd chose a literal "son of the father" (humanity's fallen, rebellious nature) who committed murder over the true "Son of the Father," Jesus, who came to give life. Some ancient manuscripts for Mt 27:16 even read "Jesus Barabbas," intensifying this irony as the crowd effectively chose a false "Jesus, Son of the Father" over the true Jesus, Son of the Father.
- which lay bound: This indicates his imprisoned state, his physical confinement as a convicted criminal. He is held captive due to his grave offenses. It signifies that he is legally condemned and awaiting execution.
- with them that had made insurrection with him: The Greek word for "insurrection" is stasis (στάσις), which denotes a standing up, a sedition, rebellion, or civic disturbance. It implies a violent political uprising, likely against Roman authority. This links Barabbas to the Jewish Zealots, a group known for their fierce resistance to Roman rule, often through violence. Barabbas was not a lone criminal but a leader or prominent figure in a group involved in such rebellion. This clarifies the nature of his "crimes" as overtly political and revolutionary.
- who had committed murder: The Greek word here is phonos (φόνος), specifically "murder" or "slaughter." This is a crucial detail that elevates his offense beyond mere rebellion to one that involves bloodshed and taking human life. It confirms his guilt in a capital crime under both Roman and Jewish law. This aspect underscores his dangerous nature and distinguishes him from political prisoners who might not have been directly involved in lethal acts.
- words-group by words-group analysis:
- "Barabbas, which lay bound": Presents Barabbas as a notorious criminal, justly incarcerated. His being "bound" symbolizes the consequences of rebellion and lawlessness, contrasting with Jesus who, though "bound" by arrest, was innocent.
- "them that had made insurrection with him, who had committed murder in the insurrection": This phrase precisely defines the context and severity of Barabbas's actions. He was part of a movement to overthrow authority (the Roman rule), and his involvement included actual murder. This not only paints him as a hardened criminal but also as a symbol of the misguided zeal of some in Judea who believed a political, violent Messiah would deliver them. This sharpens the theological contrast between the violent, worldly rebellion Barabbas represented and the spiritual, peaceful "kingdom" of Jesus. The fact that he was with others indicates he was part of a larger, organized, dangerous movement, making his release a more significant political statement.
Mark 15 7 Bonus section
The character of Barabbas represents the kind of "messiah" some Jews hoped for – a political leader who would overthrow Roman oppression by force. By choosing him, the crowd rejected Jesus's spiritual kingdom for an earthly, violent one. This also reveals Pilate's weakness and political expediency, prioritizing crowd appeasement over justice, contributing to his "washing hands" act. Spiritually, Barabbas is a type of fallen humanity. He is guilty, deserving death, yet released because Jesus, the innocent one, takes his place. This powerful exchange visually enacts the gospel message: a condemned sinner is freed because an innocent victim sacrifices himself. Barabbas vanishes from the narrative, a living symbol of redemption through an undeserved grace.
Mark 15 7 Commentary
Mark 15:7 serves as a poignant illustration of divine substitution and the profound irony of humanity's choice. Barabbas, a convicted revolutionary and murderer, is a stark antithesis to Jesus. The verse highlights his guilt – imprisoned for leading an armed rebellion that resulted in murder – placing him at the absolute extreme of criminality. This provides a clear, visceral contrast to Jesus, who, though accused, was innocent of any actual crime. The crowd's choice to free Barabbas, a life-taker, instead of Jesus, the life-giver, encapsulates humanity's fallen nature: a preference for the chaotic fruit of rebellion and violence over the peaceful righteousness offered by God's Son. The release of Barabbas foreshadows how Christ would stand in the place of the guilty, freeing sinners from the death penalty they deserve, thereby achieving a spiritual liberation far greater than any physical or political one. The theological impact of Barabbas, "son of the father," being released while the true Son is condemned, offers a powerful testament to substitutionary atonement.