Luke 23:18

Luk_23:18

Release unto us Barabbas

Barabbas or Christ?

We speak of the choice in the Lords passion, which is--

I. A SIGN OF THE LORDS GRACE AND PATIENCE.

II. A SIGN OF THE PEOPLES DEEP SHAME AND GUILT.

1. It was six oclock in the morning. Conscience-smitten, as never before, Pilate perceives the mob--the Lord in their midst, with a white garment, and the crown of thorns on His head--returning from Herod, and approaching his palace. Suffered under Pontius Pilate--thus it runs in our imperishable creed, surely not to erect a monument to a weak man, but to warn us every Sunday. Christ suffered under indecision and doubt, under fear of man and flattery of man. We speak, however, of the peoples choice. It was the custom to release unto them a prisoner at the feast. Pilate tries to avail himself of that custom. They shall decide with perfect clearness and consciousness. The decision shall be made as easy as possible for them. They shall examine and compare. Whether of the twain will ye that I release unto you?--thus asks Pilate. We have to make the same decision. Here, Christ, with the word of truth and life, which answers the deepest cravings of our heart; a light in our path which has never deceived any one. There, the wisdom of the world, with its devious ways and vain speech; with its final bankruptcy of all knowledge, asking, What is truth? Here, a love that seeks our salvation, that remains always true, even when human love is wavering; a love that never suffers the redeemed to be torn from its hand. There, selfishness, falsehood, and cunning; and finally, the comfortless advice, See thou to that! Here, forgiveness and peace; there, in spite of outward prosperity and splendour, a sting in the conscience that cannot be removed. Here, even in times of tribulation, the conviction: The Lord is with me; His rod and His staff, they comfort me. There, in times of want and distress, murmuring obstinacy and despair. Here, hope that lasts beyond death, and that anchors itself in the mercy and promises of God, therefore, even in dying, able to triumph: O death, where is thy sting? O grave, where is thy victory? There, illusion upon illusion, for we never know what may happen, until death at last dispels every illusion I Who could still be doubtful about the choice? It is true many for a time allow others to decide for them. They move along as they are directed; they believe because others have told them so. Many avoid the decision even when commanded by the Word of God. But this is sure: There will come serious hours for each one, according to Gods design and will, when he must decide of his own free will, when the refusal to decide will be practically a decision. There is only the question: Are we capable of choosing? Are we really free? Does the decision lie in our hand? Indeed, there arise unbidden so many voices in the heart against it; so many evil influences act upon us from childhood. The heart is by nature deceitful above all things--now most exultant, now afflicted unto death. Luther, as you know, wrote a little book on the bondage of the will, or that free will is nothing. He compared it to a staff without life, a hard, cold stone. In this Luther is right, and is on the side of Paul, who says, So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy (Rom_9:16). It is true that deep in our hearts there is a tendency to resist the truth, a proneness to sin and sensuality, a spirit that says No to the word and will of God. But, on the other hand, God embraces us with His unseen arms, and in spirit speaks to us. Conscience can be silenced, but not killed; the hunger for the life and peace of God will be felt again and again. As the flower is attracted toward the sun, the bird of passage to the south, the iron to the magnet, so the human heart is drawn to God and His Word. Both are destined for each other. We can and ought to choose; that is our privilege and responsibility: our salvation is left in our own hands.

II. A SIGN OF THE PEOPLES DEEP SHAME AND GUILT. Israel also had a choice. But in choosing it incurred the deepest shame and guilt. And they cried out all at once, saying, Away with this Man, and release unto us Barabbas! There is no wavering nor delay, no answer to the question, What evil hath He done? There is no inward struggle, and no examination, but the most frivolous levity, which is swift to condemn, even in the holiest and most important cause. Indeed, Pilate warns them several times, and Gods voice warns them through him, to think and to deliberate once more. But their levity turns into stubbornness and hardening of the heart. How many still decide for unbelief without hesitation, without having carefully examined! They merely repeat what others maintain; they merely follow their own natural inclination. They are opponents of faith, not because they reflect too much, but because they reflect too little. It is a simple condition of equity that one should examine before rejecting, and that one should compare what Jesus gives with what the world offers. Levity, however, does not examine, it postpones. It finds pleasure in the moment, and avoids all that is disagreeable. When hours of distress and helplessness again come upon us, our only resources are falsehood and deceit--human help and human counsel, which soon shall be changed into shame. Alas! how many there are whose thoughtlessness turns into stubbornness, and from that into entire surrender to the power of darkness. (W. Hahnelt.)

Barabbas or Jesus

All time is one history of this one manifold choice. Every evil deed since Adams fall has been belief in Satan and disbelief in God, a choice of Satan, his service, his wages, his kingdom, his sins, and his everlasting doom, instead of the glad obedience, the beauty of holiness, the sweet harmony, the everlasting glory of the ever-blessed God. Even heathens, from the relics of paradise, knew of this choice. They pictured to themselves man, at the outset of life, standing where two ways parted, pleasure alluring him to a way full of all ease and sweetness; virtue, with a holy majesty, calling him to present toil, and an inheritance with God. And they unknowing! They knew that they made an evil choice, they owned of themselves sorrowfully, I know and approve what is best, I follow what is worst. I knew what I ought to be; unhappily, I could not do it. They knew what they chose, but not whom they chose, or whom they denied. More fearful is the contest in Israel, because they knew more. They chose, Scripture says, new gods. If it seem evil unto you to serve the Lord, says Joshua, when his own warfare was accomplished, choose you this day whom you will serve; but as for me and my house, we will serve the Lord. How long halt ye between two opinions? says Elijah; if the Lord be God, follow Him; but if Baal, then follow him. Darker still and more evil was the choice, when Holiness Itself, God, was manifest in the flesh. This is the condemnation, that light was come into the world, and men loved darkness rather than light, because their deeds were evil. But His Godhead was still veiled in the flesh. His glory was not yet revealed, the Spirit was not yet given. More deadly the choice became, when the weakness of His human nature was taken up in the glory of His Divine, and He was declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead. Hence the evil of some subtle sin, which the soul perhaps knows not to be sin, only it knows that, were its parents by, it would not do it. It has made an evil choice; and that choice cleaves to it, perhaps, through years of helpless strife and misery. The first evil choice is the parent of all which follows. It has chosen Satan instead of God; and now, before it can again choose aright, it must undo that first choice, and will that all had been unchosen which it ever chose out ff God. But there is no safety against making the very worst choice, except in the fixed, conscious purpose in all things to make the best. The last acts are mostly not in a persons own power. They who compass themselves about with sparks cannot themselves quench the burning. They who make the first bad choice are often hurried on, whether they will or no. Each choice, so far, involves the whole character. The one choice is manifoldly repeated. The roads part asunder slightly; yet, unmarked, the distance between them is ever widening, until they end in heaven or in hell. Each act of choice is a step toward either. It is a bitter memory to think that we have so often chosen out of God. But we can never amend our choice, unless, in bitterness of soul, we own that it has been amiss. We can never come to true penitence unless we learn the intense evil of the manifold wrongness of our choice. Hard is it to own this, that all has to be undone and begun anew, that the whole choice is to be reformed; and therefore it is hard truly to turn to God and be saved. (E. B. Pusey, D. D.)

Renouncing Christ

Albert, Bishop of Mayence, had a physician attached to his person, who, being a Protestant, did not enjoy the prelates favour. The man seeing this, and being an avaricious, ambitious world.seeker, denied his God, and turned back to Popery, saying to his associates, Ill put Jesus Christ by for a while till Ive made my fortune, and then bring Him out again. This horrible blasphemy met with its just reward; for next day the miserable hypocrite was found dead in his bed, his tongue hanging from his mouth, his face as black as a coal, and his neck twisted half round. I was myself an ocular witness of this merited chastisement of impiety. (M. Luther.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 23:18-25. They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — Αιρε τουτον, tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Mat 27:15-25, and Mar 15:6-15. But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, (Luk 23:16,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk_23:18-23. A condensed account down to the final condemnation, Luk_23:24 f.

Αἶρε] e medio tolle,a demand for His death. Comp. Act_21:36; Act_22:22; Dion. Hal Luk_4:4, and elsewhere.

ὅστις] quippe qui, not equivalent to the simple qui, but: a man of such a kind that he, etc.

ἦν βεβλημ.] not a paraphrase of the pluperfect, but denoting the condition.

Luk_23:20. προσεφώνησε] made an address. Comp. Act_21:40.

Luk_23:21. σταύρου] Imperative active, not middle; paroxytone, not perispomenon.

Luk_23:22. γάρ] as Mat_27:23.

Luk_23:23. ἐπέκειντο] they pressed, they urged, instabant, Vulg. Comp. Luk_5:1; 3Ma_1:22, often thus in the classical writers.

κατίσχυον] they became predominant, they prevailed. Comp. Polyb. vi. 51. 6, xx. 5. 6; Mat_16:18.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:18 . παμπληθεί : adverb, from παμπληθής (here only in N.T.) = in the whole-mob style, giving a vivid idea of the overpowering shout raised. αἶρε τοῦτον , take away this one, i.e. , to the cross. ἀπόλυσον , release; if ye will release some one (Luk 23:16 , ἀπολύσω ) let it be Barabbas. Lk. makes this demand the voluntary act of the people. In the parallels ( vide there) it is suggested to them by Pilate (Mt.), and urged on them by the priests. In Lk. s narrative the behaviour of the people is set in a dark light, while both Pilate and the priests are treated with comparative mildness. In view of Israel’s awful doom, Lk. says in effect: the people have suffered for their own sin .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 18. Away with this man] That is, Put him to death - αιρε τουτον, literally, Take this one away, i.e. to punishment - to death.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. all at once] If we read plethei for pamplethei, the meaning will be that ‘they (the priests) called aloud to the multitude,’ as in Mat_27:20. The choice of Barabbas by the mob was not spontaneous; it was instigated by these priestly murderers. The guilt of the Crucifixion rests mainly with the Priests, because it was mainly due to their personal influence (Mar_15:2).

release tinto us Barabbas] This was the last drop in the cup of Jewish iniquity. Rom_11:30-33.

Barabbas] Rather, Bar-Abbas, ‘Son of a (distinguished) father,’ or Bar-Rabbas, ‘Son of a great Rabbi.’ Origen had the reading, ‘Jesus Bar-Abbas,’ in Mat_27:17, and as Jesus was a common name, and Bar-Abbas is only a patronymic, the reading is not impossible. At this stage of the trial, Barabbas may have been led out, and the choice offered them between ‘Jesus Bar-Abbas and Jesus which is called Christ’ as they stood on the pavement side by side.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they cried out all at once,.... The chief priests, rulers, and people, not bearing to hear of a release of him, now they had got him in their hands; and enraged at the proposal, in a most clamorous way, cried out, as one man, immediately:

Saying, away with this man; to the cross; to Calvary, the place of execution; away with him out of the world; he is not fit to live:

and release unto us Barabbas; whose character is given in the next verse; See Gill on Mat 27:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

Ver. 18. Release unto us] What marvel though murderers desire a murderer? Similis similem sibi quaerit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 27:20-23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vers. 18, 19. And they cried out all atones, saying, Away with this Man! and release unto us Barabbas: (who for a certain sedition made in the city, and for murder, was east into prison). Barabbas, whose release the people demanded at the instigation of the influential men of the Sanhedrin, was a notable leader in one of the late insurrectionary movements so common at this time. St. John styles him a robber; this well describes the character of the man; a bandit chief who carried on his lawless career under the veil of patriotism, and was supported and protected in consequence by many of the people. The meaning of his name Bar-Abbas is "Son of a (famous) father," or possibly Bar-Rabbas, "Son of a (famous) rabbi." A curious reading is alluded to by Origen, which inserts before Barabbas the word "Jesus." It does not, however, appear in any of the older or more trustworthy authorities. Jesus was a common name at that period, and it is possible that "when Barabbas was led out, the Roman, with some scorn, asked the populace whom they preferred Jesus Bar-Abbas or Jesus who is called Christ!" (Farrar.). That this reading existed in very early times is indisputable, and Origen, who specially notices it, approves of its omission, not on critical, but on dogmatic grounds.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Verse 19 tells us background information about who Barabbas is. (See: Background Information)

they cried out all together

"All the people in the crowd shouted"

Away with this man, and release

"Take this man away! Release." They are asking him to have his soldiers kill Jesus. AT: "Take this man away and execute him! Release" (See: Assumed Knowledge and Implicit Information)

release to us

"us" refers to the crowd only, and not to Pilate and his soldiers. (See: Exclusive and Inclusive "We")

Barabbas was a man ... for murder

This is background information that Luke gives about who Barabbas was. (See: Background Information)

who had been put into prison

This can be stated in active form. AT: "whom the Romans had put in prison" (See: Active or Passive)

a certain rebellion in the city

"trying to persuade the people of the city to rebel against the Roman government"

translationWords

Barabbas

prison

rebel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18. πανπληθεί. If we read πλήθει for πανπληθεί, the meaning will be that ‘they (the priests) called aloud to the multitude,’ as in Mat 27:20. The choice of Barabbas by the mob was not spontaneous; it was instigated by these priestly murderers. The guilt of the Crucifixion rests mainly with the Priests, because it was mainly due to their personal influence (Mar 15:11).

ἀπόλυσον … ἡμῖν κ.τ.λ. This was the last drop in the cup of Jewish iniquity. Rom 11:30-33.

τὸν Βαραββᾶν. Bar-Abbas, ‘Son of a (distinguished) father,’ or Bar-Rabbas, ‘Son of a great Rabbi.’ Origen had the reading, ‘Jesus Bar-Abbas,’ in Mat 27:17, and as Jesus was a common name, and Bar-Abbas is only a patronymic, the reading is not impossible. At this stage of the trial, Barabbas may have been led out, and the choice offered them between ‘Jesus Bar-Abbas and Jesus which is called Christ’ as they stood on the pavement side by side.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. ἀνέκραγον. We have the 1 aorist 4:33, 8:28; Mar 1:23, Mar 6:49: and in LXX both aorists are common. Here A X Γ have ἀνέκραξαν, א B L T ἀνέκραγον. Here only in bibl. Grk. does πανπληθεί occur.

Αἶρε τοῦτον. E medio tolle istum: Act 21:36, Act 21:22:22; Mat 24:39; Joh 19:15: comp. Act 8:33. They are perhaps recalling such passages as Deu 17:7, Deu 19:19.

ἀπόλυσον δὲ ἡμῖν. Nothing is known of this custom of releasing a prisoner at the Passover apart from the Gospels. Pilate says “Ye have a custom” (Joh 18:39), which is against the hypothesis that he originated it: The Herods may have done so in imitation of Roman customs. At the first recorded lecstisternium prisoners were released (Livy, v. 13, 7).

βαραββᾶν. “Son of Abba” (father). Other instances of the name are given by Lightfoot: Samuel Bar-Abba, Nathan Bar-Abba (Hor. Heb. Mat 27:16). But evidence is wanting that Abba was a proper name. On the remarkable reading “Jesus Barabbas” Mat 27:16, Mat 27:17 see WH. ii. App. 19.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

All together [παμπληθει] . The whole multitude [τληθος] of them. Only here in New Testament.

Away [αιρε] . Lit., take away. Compare Act 21:36; Act 22:22.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.