John 18:40
They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber.
English Standard Version (ESV)
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The stark juxtaposition of Jesus, the innocent "Son of the Father," with Barabbas, a violent insurrectionist and "son of the father" (Bar Abbas literally means "son of the father"), highlights a profound exchange: the people, driven by their leaders, choose a known criminal guilty of sedition and bloodshed over the true King, revealing how sin makes us prefer chaos and rebellion over divine truth and peace. This moment also ironically fulfills the prophecy that the Messiah would be "numbered with the transgressors," placing the ultimate, innocent transgressor alongside a literal one.
The religious leaders, having failed to find any fault in Jesus, present him to Pilate alongside a notorious criminal named Barabbas. Pilate offers the crowd a choice: release Jesus or Barabbas. Driven by the fury of the accusers, the crowd vehemently demands the release of Barabbas and the crucifixion of Jesus.
Why would a crowd clamor for a known criminal over an innocent man? This wasn't just a mistake; it was a choice driven by something deeper.
The Gospel writers emphasize the intensity of the crowd's demand. John uses the word 'cried out' (echoing the original Greek) to convey a loud, urgent shout – not a reasoned debate. They weren't just indifferent; they were vehemently against Jesus and for Barabbas.
A Deliberate Rejection
This wasn't a spontaneous outburst. The phrase 'cried out again' suggests a repeated, insistent demand, even though John doesn't record the first instance. The people weren't fooled; they knew who Barabbas was – a known insurrectionist, a violent man, and possibly a murderer. Yet, they chose him. This starkly contrasts with Jesus, who had peacefully taught and healed. Their choice reveals a rejection of Jesus's kingship and a preference for a figure who embodied violent rebellion, which they likely sympathized with more than Jesus’s spiritual kingdom.
The irony at play
It's a chilling irony that the crowd accused Jesus of sedition and rebellion against Rome, yet demanded the release of a man guilty of just that! They sought to condemn Jesus for a crime Barabbas had actually committed. This highlights the hypocrisy and desperation of their opposition.
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Who was this Barabbas, and why does his name echo through this pivotal moment? He’s more than just a prisoner; he’s a symbol.
Barabbas, whose name may mean 'son of the father,' stands in stark contrast to Jesus, the true Son of the Father. While the precise details of his crimes are debated, the Gospel accounts agree he was no petty thief. He was a dangerous man involved in violent insurrection and likely murder.
A Symbol of Sin
The commentators note the profound symbolism: the innocent Son of God is rejected for a 'son of a father' who is a known criminal. Barabbas represents humanity under sin—imprisoned, violent, and worthy of condemnation. He is the 'robber' who has robbed God of glory and humanity of peace.
The People's Preference
The crowd’s demand for Barabbas’s release over Jesus reveals a deep-seated human tendency: to prefer the familiar comfort of sin and rebellion over the challenging truth and freedom offered by Christ. As Clarke notes, 'Like cleaves to like; hence we need not be surprised to find the vilest things still preferred to Christ, his kingdom, and his salvation.'
Understand the original words
lēstēs · Greek Noun
A person who takes property by force or deceit; a bandit or revolutionary, representing the violent and lawless nature of the fallen world that rejects the Messiah.
The choice between Jesus and Barabbas highlights a stark contrast: the innocent Son of God rejected for a violent criminal. This event underscores the people's preference for a political deliverer over a spiritual one, and the tragic irony of a man imprisoned for sedition being freed while Jesus, accused of sedition, is condemned.
Early 1st century AD— this verse
Barabbas's Crimes and Release
Barabbas, a prisoner, is described as a robber or bandit. According to other Gospel accounts, he was imprisoned for participating in an insurrection and committing murder. The Roman governor, Pontius Pilate, offers the crowd a choice between releasing Jesus or Barabbas during the Passover festival.
c. AD 26-36
Pontius Pilate's Governorship
Pontius Pilate served as the Roman prefect (governor) of Judea during this period. His tenure was marked by tension with the Jewish populace due to his insensitivity to their religious customs and a willingness to use force.
Early 1st century AD
Jewish Insurrections
The Roman occupation of Judea was frequently met with resistance. Various groups engaged in insurrections, some with messianic or nationalistic aims, leading to violent clashes and Roman reprisals.
c. AD 30-33
Jesus' Trial and Crucifixion
Jesus is tried before Pilate, who, despite finding no guilt in him, ultimately yields to the crowd's demand for crucifixion, releasing Barabbas instead.
This passage in Matthew echoes John's account, naming Barabbas as a 'notable prisoner' and highlighting the choice the crowd had to make between him and Jesus.
Luke 23:19Luke specifies Barabbas's crimes as insurrection and murder, providing further detail on why he was considered a dangerous criminal, making the crowd's choice even more stark.
Isaiah 53:11This prophecy powerfully foretells the suffering servant who would 'bear the iniquities of many' and be 'numbered with the transgressors,' a concept deeply contrasted by the crowd's decision to free a transgressor in place of the innocent Servant.
Romans 8:28While the crowd chose wrongly, this verse reminds us that God works all things, even sinful choices like this, for good for those who love Him, ultimately bringing about salvation through Christ's sacrifice.
Galatians 3:13This verse explains that Christ 'redeemed us from the curse of the law by becoming a curse for us,' which directly relates to Barabbas being freed from deserved punishment, while Christ took that curse upon himself.
vincentJohn 18:40: "Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber."
Cried (ἐκραύγασαν)Peculiarly of a loud, importunate cry; a shout. Plato uses it of the howling of a dog: "The yelping hound, howling (κραυγάζουσα) at her Lord" ("Republic," 607). Others, of the cries of spectators in the theaters and of the croak of a raven. See on Matthew 15:22.AgainAssuming John's recollection of a previous "crying out," which he has not recorded.Robber (λῃστής)See on…
henryJohn 18:33-40: "Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?"
18:33-40 Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous princ…
The stark juxtaposition of Jesus, the innocent "Son of the Father," with Barabbas, a violent insurrectionist and "son of the father" (Bar Abbas literally means "son of the father"), highlights a profound exchange: the people, driven by their leaders, choose a known criminal guilty of sedition and bloodshed over the true King, revealing how sin makes us prefer chaos and rebellion over divine truth and peace. This moment also ironically fulfills the prophecy that the Messiah would be "numbered with the transgressors," placing the ultimate, innocent transgressor alongside a literal one.
The religious leaders, having failed to find any fault in Jesus, present him to Pilate alongside a notorious criminal named Barabbas. Pilate offers the crowd a choice: release Jesus or Barabbas. Driven by the fury of the accusers, the crowd vehemently demands the release of Barabbas and the crucifixion of Jesus.
The religious leaders, having failed to find any fault in Jesus, present him to Pilate alongside a notorious criminal named Barabbas. Pilate offers the crowd a choice: release Jesus or Barabbas. Driven by the fury of the accusers, the crowd vehemently demands the release of Barabbas and the crucifixion of Jesus.
"They cried out again, “Not this man, but Barabbas!” Now Barabbas was a robber." — The stark juxtaposition of Jesus, the innocent "Son of the Father," with Barabbas, a violent insurrectionist and "son of the father" (Bar Abbas literally means "son of the father"), highlights a prof…
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