Luke 23:18

KJV

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

KJV (with Strong's)

And {G1161} they cried out {G349} all at once {G3826}, saying {G3004}, Away with {G142} this {G5126} man, and {G1161} release {G630} unto us {G2254} Barabbas {G912}:

Complete Jewish Bible

But with one voice they shouted, “Away with this man! Give us Bar-Abba!”

Berean Standard Bible

But they all cried out in unison: “Away with this man! Release Barabbas to us!”

American Standard Version

But they cried out all together, saying, Away with this man, and release unto us Barabbas:—

Commentary

### SUMMARY
Luke 23:18 captures the pivotal and tragic moment during Jesus' trial before Pontius Pilate when the Jewish crowd, incited by their leaders, vehemently rejected Jesus, the innocent Son of God, and instead demanded the release of Barabbas, a notorious insurrectionist and murderer. This collective cry for Jesus' condemnation and Barabbas's liberation underscores the profound injustice of the crucifixion and highlights humanity's propensity to choose darkness over light, setting the stage for the ultimate substitutionary sacrifice.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in Luke's passion narrative, immediately following Pilate's declaration of Jesus' innocence after questioning Him thoroughly and even sending Him to Herod Antipas, who found no fault in Him either ([Luke 23:4-16](/luke/23-4-16 "Pilate and Herod find no fault in Jesus")). Pilate, seeking to release Jesus, attempts to leverage the Passover custom of releasing a prisoner, offering the crowd a choice between Jesus and Barabbas. The crowd's unified and forceful rejection of Jesus in [Luke 23:18](/luke/23-18 "The Crowd Demands Barabbas") directly precipitates Pilate's subsequent attempts to persuade them and his eventual capitulation to their demands for crucifixion, despite his repeated declarations of Jesus' blamelessness ([Luke 23:20-25](/luke/23-20-25 "Pilate Delivers Jesus to Be Crucified")). This moment serves as a stark contrast to Jesus' earlier popularity and highlights the rapid shift in public sentiment, orchestrated by the religious authorities.
* **Historical & Cultural Context:** The trial of Jesus took place during the Feast of Passover, a significant Jewish festival commemorating their liberation from Egyptian bondage. Roman governors, like Pontius Pilate, often resided in Jerusalem during major feasts to maintain order, as large gatherings could easily become volatile. The custom of releasing a prisoner (often called *paschal amnesty*) is attested by all four Gospels ([Matthew 27:15](/matthew/27-15 "The Custom of Releasing a Prisoner"), [Mark 15:6](/mark/15-6 "The Passover Amnesty"), [Luke 23:17](/luke/23-17 "Luke's Mention of the Custom"), [John 18:39](/john/18-39 "John's Account of the Custom")), though its exact historical origins outside the Gospels are debated. Barabbas, described as a "notorious prisoner" ([Matthew 27:16](/matthew/27-16 "Barabbas, a Notorious Prisoner")) who had committed murder in an insurrection ([Luke 23:19](/luke/23-19 "Barabbas's Crimes")), represented a type of nationalistic zealot who sought political liberation from Rome through violence. The crowd's choice of Barabbas over Jesus, who preached a spiritual kingdom and peace, reveals their desire for a political Messiah who would overthrow Roman rule, rather than the true spiritual deliverer.
* **Key Themes:** [Luke 23:18](/luke/23-18 "The Crowd's Demand") powerfully encapsulates several key themes prevalent in the Gospels' passion narratives. Firstly, it underscores the **rejection of God's Messiah** by His own people, a tragic fulfillment of prophecies such as those found in [Isaiah 53:3](/isaiah/53-3 "Isaiah's Prophecy of Rejection"). Secondly, it vividly portrays the dangerous phenomenon of **mob mentality**, where collective emotion and manipulation override individual reason and justice, leading to a unified, irrational demand. The phrase "all at once" emphasizes this overwhelming consensus. Thirdly, and most profoundly, it highlights the **substitutionary nature of Christ's sacrifice**. The innocent Jesus is condemned, while Barabbas, a guilty criminal, is set free. This exchange foreshadows the core Gospel message: Christ, the blameless one, takes the place of the guilty, offering redemption through His atoning death, a theme echoed throughout the New Testament, particularly in Paul's epistles, such as [Romans 5:8](/romans/5-8 "God's Love in Christ's Death").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **cried out (Greek, _anakrázō'_):** This word (G349) is a compound of *anā* (up, forth) and *krázō* (to cry out). It signifies a loud, sudden, and vehement scream or shout, often indicating a strong emotional outburst or a public proclamation. In this context, it conveys the intensity and unified nature of the crowd's demand, suggesting a guttural, almost primal, outcry that was not merely a spoken request but a forceful, overwhelming clamor.
* **Away with (Greek, _aírō'_):** This verb (G142) literally means "to lift up" or "to take up or away." While it can have a neutral sense, in this imperative context, especially when directed at a person, it carries the strong connotation of "remove him," "eliminate him," or even "crucify him." The crowd's use of this term is a clear and forceful demand for Jesus' execution, echoing the cries heard elsewhere in the passion narrative (cf. [John 19:15](/john/19-15 "Crucify Him! Away With Him!")).
* **release (Greek, _apolýō'_):** This verb (G630) means "to free fully," "to relieve," "to dismiss," or "to set at liberty." In the context of a prisoner, it refers to the act of setting someone free from custody or punishment. The juxtaposition of demanding "Away with this man" (Jesus) and "release unto us Barabbas" highlights the stark contrast between the desired fates of the innocent and the guilty, underscoring the perversion of justice.

#### Verse Breakdown
* **"And they cried out all at once":** This phrase emphasizes the sudden, unified, and overwhelming nature of the crowd's demand. It was not a hesitant or divided response but a powerful, concerted outcry, indicating a dangerous mob mentality where individual voices were subsumed into a collective, manipulated will. The Greek *pamplētheí* (G3826, "all at once") underscores this simultaneous and concerted action.
* **"saying, Away with this [man]":** This is the direct, vehement demand for Jesus' elimination. The imperative "Away with" (G142, *aírō*) is a forceful command, implying not just removal but execution. The crowd's rejection of Jesus is absolute and without reservation, demonstrating their preference for a worldly deliverer (Barabbas) over the spiritual Savior.
* **"and release unto us Barabbas":** This second part of the demand specifies their choice. They explicitly name Barabbas, a known criminal and insurrectionist, as the one they wish to be set free. This choice is deeply symbolic, representing humanity's fallen nature that often chooses sin and rebellion over righteousness and divine grace. It sets up the profound theological paradox of the innocent being condemned for the guilty.

#### Literary Devices
Luke's concise report in [Luke 23:18](/luke/23-18 "The Crowd's Demand") employs several potent literary devices. The phrase "**all at once**" functions as **Hyperbole** and **Synecdoche**, emphasizing the overwhelming and unified nature of the crowd's cry, even if not every single person literally shouted simultaneously. It represents the collective will of the multitude. The stark contrast between "Away with this man" (Jesus) and "release unto us Barabbas" is a powerful example of **Antithesis** and **Irony**. The **Antithesis** highlights the opposing fates demanded for the innocent and the guilty. The **Irony** is profound: the crowd, seeking liberation from Roman oppression, rejects the true liberator (Jesus) in favor of a violent rebel (Barabbas), thereby condemning themselves to spiritual bondage even as they demand a criminal's freedom. This scene also functions as **Foreshadowing**, as the crowd's choice of Barabbas over Jesus prefigures the ultimate substitutionary atonement where Christ, the innocent, dies in the place of humanity, the guilty.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:18 stands as a stark theological declaration of humanity's fallen state and the profound depths of God's redemptive plan. The crowd's rejection of Jesus, the very embodiment of divine love and truth, in favor of a violent criminal, vividly illustrates the human heart's propensity for darkness and its inability to discern true righteousness. This moment is not merely a historical event but a timeless representation of the world's rebellion against its Creator. Yet, within this tragic rejection lies the very heart of the Gospel: the innocent Son of God willingly takes the place of the guilty, offering salvation through His substitutionary sacrifice. This verse, therefore, serves as a powerful reminder of the radical grace of God, who allows His beloved Son to be condemned so that undeserving humanity might be set free.

* [Isaiah 53:6](/isaiah/53-6 "All We Like Sheep Have Gone Astray")
* [2 Corinthians 5:21](/2_corinthians/5-21 "He Made Him Who Knew No Sin to Be Sin for Us")
* [1 Peter 2:24](/1_peter/2-24 "Christ Bore Our Sins in His Body")

### REFLECTION AND APPLICATION
The scene in Luke 23:18 confronts us with uncomfortable truths about human nature and the profound cost of our redemption. It compels us to examine our own hearts: are we susceptible to the pressures of the crowd, swayed by popular opinion or manipulative voices, even when they contradict truth and justice? Do we, like the crowd, sometimes prefer a "Barabbas"—a worldly solution, a self-serving desire, or a comfortable rebellion—over the challenging call of Christ? This verse serves as a powerful reminder that the choice between Christ and the world is ever-present. Our daily lives are filled with opportunities to either embrace the innocent Lamb of God or to, in effect, cry "Away with this man!" by prioritizing our own desires, comforts, or worldly ambitions above His will. It also deepens our appreciation for the immense love of God, who allowed such an injustice to occur, knowing that through it, the pathway to our freedom would be opened. We are the beneficiaries of this divine exchange, called to live lives of gratitude, humility, and unwavering commitment to the One who was condemned that we might be set free.

#### Questions for Reflection
* **In what ways might I, like the crowd, be susceptible to mob mentality or popular opinion that goes against God's truth?**
* **What "Barabbas" might I be tempted to choose in my life today, prioritizing worldly desires or comforts over the will of Christ?**
* **How does the substitutionary sacrifice of Jesus, highlighted by the Barabbas exchange, deepen my understanding of God's love and grace for me personally?**
* **What practical steps can I take to ensure my choices consistently reflect a commitment to Christ rather than a rejection of Him?**

### FAQ

**Why did the crowd choose Barabbas over Jesus?**

Answer: The crowd's choice of Barabbas over Jesus was a complex interplay of factors, primarily driven by the manipulation of the chief priests and elders, as noted in [Matthew 27:20](/matthew/27-20 "The Chief Priests Incite the Crowd"). The religious leaders had a vested interest in Jesus' elimination, viewing Him as a threat to their authority and traditions. They incited the crowd, who were likely already disillusioned with Jesus because He did not fulfill their expectations of a political Messiah who would lead an armed revolt against Roman occupation. Barabbas, a known insurrectionist and murderer ([Luke 23:19](/luke/23-19 "Barabbas's Crimes")), represented the kind of forceful, worldly deliverer many desired. Thus, they chose the revolutionary who promised earthly freedom over the spiritual King who offered eternal salvation.

**What is the theological significance of the exchange between Jesus and Barabbas?**

Answer: The exchange between Jesus and Barabbas is profoundly significant, serving as a powerful illustration of the **substitutionary atonement**, a core doctrine of Christianity. Barabbas, a guilty criminal deserving of death, is set free, while Jesus, the innocent Son of God, is condemned to die in his place. This mirrors the Gospel message that Christ, "who knew no sin," was "made to be sin for us" ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ Made Sin for Us")) so that humanity, guilty and deserving of judgment, could be set free and reconciled to God. It highlights God's immense love and grace, demonstrating that salvation is not earned but is a gift received through the innocent suffering for the guilty.

### CHRIST-CENTERED FULFILLMENT
The demand of the crowd in [Luke 23:18](/luke/23-18 "The Crowd Demands Barabbas") for Barabbas's release and Jesus' condemnation is not merely a historical injustice, but a profound Christ-centered fulfillment of ancient prophecy and a vivid prefigurement of the Gospel's core message. In this moment, the world, represented by the incited crowd, decisively rejected its true King and Savior, echoing the prophetic words of [Isaiah 53:3](/isaiah/53-3 "Isaiah's Prophecy of Rejection"): "He was despised and rejected by mankind, a man of suffering, and familiar with pain." Yet, in this very act of rejection, God's sovereign plan of redemption was unfolding. Jesus, the innocent Lamb of God ([John 1:29](/john/1-29 "Jesus, the Lamb of God")), willingly allowed Himself to be counted among the transgressors ([Isaiah 53:12](/isaiah/53-12 "Numbered with the Transgressors")) and to take the place of the guilty. The release of Barabbas, a man literally deserving of death, while Jesus, the source of life, was condemned, powerfully illustrates the **substitutionary atonement** central to Christian theology. Christ became our Barabbas, taking our sin and punishment upon Himself on the cross, so that we, the truly guilty, might be set free from the penalty of sin and reconciled to God. This divine exchange, where the righteous suffers for the unrighteous ([1 Peter 3:18](/1_peter/3-18 "Christ Suffered for Sins, the Righteous for the Unrighteous")), is the ultimate demonstration of God's sacrificial love and the foundation of our salvation, enabling us to receive the righteousness of God through faith in Him ([Romans 5:8](/romans/5-8 "God Demonstrates His Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 21:36

For the multitude of the people followed after, crying, Away with him.

Acts 3:14

But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;

Acts 22:22

¶ And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.

John 18:39

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

John 18:40

Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

Mark 15:6

Now at [that] feast he released unto them one prisoner, whomsoever they desired.

Mark 15:15

¶ And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.