Who was Barabbas in the Bible?

One described as a 'robber' in John 18:40; 'a notable prisoner' in Matt. 27:16-26: he had made an insurrection and had committed murder. Mark 15:7-15. Yet the Jews, led by the chief priests and elders, requested the release of this man rather than the release of the Lord Jesus. Why they petitioned for this particular prisoner is not known; but it manifests in the most decided manner their ungodliness that they could choose such a notoriously wicked man in preference to the Lord of life and glory, their Messiah. Luke 23:18. Peter did not fail to charge this home upon the Jews, "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you." Acts 3:14.

But now the question of His acceptance or rejection is to be pressed on all the people; and again we see how the government of God has arranged every thing to this end. First, there has been established a custom of releasing a prisoner at the time of the paschal feast, and the people had the decision as to what prisoner it should be. Then they had at this time a prisoner of a notable kind, most suitable every way for comparison and by way of contrast with the spotless Victim now before them. This is at once suggested by his name, Barabbas, which is "son of the father." The Syriac and some other versions, with some cursive MSS., even read "Jesus Barabbas," an insertion very hard to explain if not genuine. All Christian feeling would naturally be against it, and certainly favor omission rather than insertion. Together, the names would be an awful diabolic assumption of titles most significant in the Lord.

Mark and Luke add that he had been cast into prison for sedition; thus had actually committed the crime with which they were falsely charging Jesus. Added to which, he was a robber and a murderer. Thus for the people to choose Barabbas would seem impossible, when now Pilate desired to know whether he should release this notorious criminal or "Jesus who is called Christ."

Knowing full well that all the accusations of the Jews had no real weight as proving any wrong on the part of Christ, Pilate seeks, on the one hand, to appease the Jews, and on the other hand, to escape the infamy of condemning an innocent person, by falling back on a custom at the Feast of the Passover, of releasing "one prisoner, whomsoever they desired." At that time there was a notable prisoner, named Barabbas, who lay bound for rebellion and murder. Encouraged by the multitude who were clamouring for this custom to be carried out, Pilate suggests that He should release Jesus, the King of the Jews rather than Barabbas, the murderer.

To fall back on this custom was a mere compromise, and added to the wickedness of the judge; for if, as Pilate knew, the blessed Lord was innocent, a righteous judgment would demand that, apart from any custom, He should have been released. Moreover the injustice of Pilate in not at once releasing an innocent Man is increased by the fact that he was perfectly aware that, in having bound the Lord and brought Him before the judgment seat, these wicked men were moved by envy. Envy, or jealousy, whether in a sinner or in a saint is one of the greatest incentives For evil in the world. It was envy that led to the first murder, when Cain killed his brother: it was envy that led to the greatest murder when the Jews killed their Messiah. Well may the preacher say, "Wrath is cruel, and anger is outrageous; but who is able to stand before envy?" (Prov. 27:4). With envy filling their hearts these religious leaders incite the people to choose Barabbas rather than Christ. Moved by envy they reject Christ, the One who is "altogether lovely," and choose a murderer and a rebel. Well for all believers to take to heart the lessons of this solemn scene, and heed the words of the apostle James when he warns us against allowing "bitter envying and strife" in our hearts. If not judged in the heart it will lead to confusion and every evil work, even in the christian circle (James 3:14-16).

An Admission, and an Offer. — For very likely desirous to terminate the matter, the governor left the Praetorium and his prisoner and went to the Jews outside. He had heard the Lord, he had examined Him, but found no fault in Him (38). Placed by the Jews in a very difficult position, what was he now to do? The multitude, led by the chief priests, were clamorous for the Lord's execution according to the Roman custom by crucifixion. But how condemn to that agonising death one innocent of anything worthy of it? Now at the Passover it was the custom for the governor to release a prisoner, whom the Jews would. Why not, to get out of the present difficulty, propose to the Jews to accept the Lord as the one to be released? So addressing the multitude outside the palace he said, "Ye have a custom, that I should release to you one at the Passover: will ye therefore that I release to you the King of the Jews?" (39). If he really hoped to find in that custom a door of exit from the difficulty, he soon found out his mistake. "They cried out again, saying, Not this man, but Barabbas." Now Barabbas was a robber, of whose guilt and therefore desert there was not the smallest question. He had been in an insurrection, and had committed murder in it. Laws, human and Divine, called for his death. The multitude, however, clamoured for the release of the murderer, and the death of Him in whom was no sin.

Then, what we have in the Jews is not only that terrible religious hatred and enmity against God and Christ, but, in another aspect of it, the world's choice as well. Pilate says to them, as it were, Well, now, choose between these two. Here is the spotless One; the One in whom I find no fault; against whom I can record no indictment; the One who went about doing good, who spake as never man spake, whose miracles and words of kindness, whose goodness and compassion, are well known on every side and here is Barabbas, a convicted thief, a robber, a sedition-monger. It is of necessity that one should be released at the Passover.

It is well to understand there was that custom of commemorating the intervention of God on behalf of the nation. A prisoner was annually released in remembrance that Israel had been released by God in former days. Moreover, there were two backdoors, as it were, open before Pilate. One was Galilee. He heard that Christ was a Galilean. He says, as it were, I will keep my friendship with Caesar, and pass Him over to Herod; He belongs to Herod's jurisdiction. Here is the Passover coming too. I must release one then. Shall I liberate Barabbas or Jesus?

They had a custom, for how long we do not know, that on the feast the Roman governor would liberate a great criminal, under condemnation. As we read in the Gospel of Mark, the multitude began crying out and to beg, that he would do to them as he had always done. One notable criminal was at that time in custody; his name was Barabbas. Significant name! Translated it means "the son of the father." The old Syriac version adds another name, the very name which our Lord bore on the earth, the name of Jesus. "Jesus Barabbas" -- a miserable, satanic counterfeit of the true "Son of the Father." Who was he? He was an insurgent and had committed murder. May he not have been a false Messiah, one of these satanic instruments, who attempted to become leaders? It is not unreasonable to believe this; in all probability he was just such a character.

The Story of Barabbas and his release is full of helpful instruction. "So true it was that, even in this last scene, Jesus delivers others at His own cost and in every sense. He had just before delivered the disciples from being taken; He is now the means of delivering Barabbas, wicked as he was. He never saved Himself. It was the very perfection of the moral Glory of Christ to deliver, bless, save, and in all at the expense of Himself." ("Gospel of Mark," W. Kelly) Barabbas was released, though guilty and condemned, because the Lord Jesus took his Place. Christ was his substitute. Barabbas released might have gone out and looked up to Him, who hung on the cross and said, "He died for me; he paid my penalty." It is a blessed illustration of the atonement. They ask for the murderer Barabbas and demand the horrible death by crucifixion for God's perfect Servant and their King. The chief priests had moved the people to make this fatal choice. See the interesting additions in Matthew's Gospel on account of its Jewish-dispensational character.

(2) It is otherwise as to Barabbas, whose crimes are told out, as they are not in Matthew. He is seen as a chief of sinners, a rebel and a murderer, for whom the feast of redemption offers a possibility of release, but only, according to Pilate's alternative, if Jesus is given up. Jesus becomes, as it were, the Substitute for the chief of sinners. To "release Barabbas" is "to destroy Jesus." Why? because He has done evil? the judge asks in vain; Where is it? Looking deeper than at the wicked wills of men, we may discern in the purpose of God that holy Sin-offering, the true passover, by which even a Barabbas may be delivered, not for good in him, for Barabbas shows none. Thus the gospel story is more completely unfolded. Barabbas is released: Jesus is given up.

The words φονεύς, ἀνθρωποκτόνος, and σικάριος are all translated 'murderer.' φονεύω, the kindred verb to φονεύς (from φόνος, 'murder') is employed in the LXX in the commandment "Thou shalt not kill," and is repeated in the N.T. This shows that it embraces 'murder' in general, and those guilty of it are 'murderers,' Matt. 22:7; 1 Peter 4:15. Barabbas was a murderer, and the people of Israel were the murderers of Jesus. Acts 3:14; Acts 7:52; Acts 28:4.

"Now at the feast" (ver. 15). This feast commemorated their release from Egyptian bondage. It was a favour granted them that at that particular feast they could release one prisoner. Barabbas was a terrible character. "Bar" means "son"; "Abbas," — father. Barabbas — "the son of a father." are of your father the devil, and the lusts of your father ye will do." And here was the Son of God! It was a solemn moment for that nation when they had before them the Lord Jesus, the Son of God, and this wicked man, the son of his father — the Blessed One, the Originator of life; and a murderer, the destroyer of life, "who for sedition and murder was cast into prison." It is the choice of the human heart — your heart and mine. As Bonar wrote — "And in that din of voices rude I recognise my own." That is what we ought to see: — the Christ of God the Son of the living God, and Barabbas, the son of his father. Pilate "knew that for envy they had delivered up" Jesus. He could see beneath the surface, and it put him in a solemn position. As far as his determination was concerned, he was "determined to let Him go." But he had to make a choice between the world and Christ — between Caesar and Christ. That decided him, although he knew he was doing wrong. He would do the wrong thing rather than not be the friend of Caesar. And those who reject the gospel are brought to that position, not once or twice.

Barabbas was a "notable prisoner," and there were three to be crucified, and the notable prisoner to be in the middle, and that place was given to the Lord.