Luke 23:19

KJV

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

KJV (with Strong's)

(Who {G3748} for {G2258}{G1223} a certain {G5100} sedition {G4714} made {G1096} in {G1722} the city {G4172}, and {G2532} for murder {G5408}, was cast {G906} into {G1519} prison {G5438}.)

Complete Jewish Bible

(He was a man who had been thrown in prison for causing a riot in the city and for murder.)

Berean Standard Bible

(Barabbas had been imprisoned for an insurrection in the city, and for murder.)

American Standard Version

one who for a certain insurrection made in the city, and for murder, was cast into prison.

Commentary

### SUMMARY
Luke 23:19 provides critical background information about Barabbas, the notorious prisoner offered for release by Pontius Pilate during Jesus's trial. This concise verse identifies Barabbas as a man imprisoned for "sedition made in the city" and "murder," immediately establishing him as a violent revolutionary and a stark antithesis to the innocent Jesus, thereby setting the stage for the pivotal choice presented to the crowd.

### CONTEXT
* **Literary Context:** This verse appears immediately after Pilate's repeated declarations of Jesus's innocence (e.g., [Luke 23:4](/luke/23-4 "Pilate's First Declaration of Jesus's Innocence"), [Luke 23:14](/luke/23-14 "Pilate's Second Declaration of Jesus's Innocence"), [Luke 23:22](/luke/23-22 "Pilate's Third Declaration of Jesus's Innocence")). Luke's Gospel, unlike Matthew and Mark, introduces Barabbas's specific crimes *before* Pilate presents the choice to the crowd, emphasizing his character from the outset. The preceding verses detail the various accusations against Jesus, His appearance before Herod Antipas, and Pilate's attempts to release Him. The introduction of Barabbas here serves to heighten the dramatic tension and underscore the profound injustice that is about to unfold as the crowd demands Barabbas's release over Jesus (e.g., [Luke 23:18](/luke/23-18 "The Crowd Demands Barabbas")).
* **Historical & Cultural Context:** The period of Roman occupation in Judea was marked by significant political unrest and frequent insurrections against Roman authority. "Sedition" (Greek: _stasis_) would have been a common charge against Jewish nationalists or zealots who sought to overthrow Roman rule, often through violent means. Such uprisings frequently resulted in "murder" (Greek: _phonos_) of Roman soldiers or collaborators. Barabbas likely represented a figure who resonated with some segments of the Jewish population who longed for a political deliverer from Roman oppression. The custom of releasing a prisoner at Passover (mentioned in [Matthew 27:15](/matthew/27-15 "The Passover Custom of Releasing a Prisoner") and [Mark 15:6](/mark/15-6 "The Passover Custom in Mark")) was a gesture by the Roman governor, perhaps to foster goodwill or to acknowledge the religious significance of the festival, though its exact origins are debated among scholars.
* **Key Themes:** Luke 23:19 contributes to several overarching themes within the Gospel of Luke and the broader passion narrative. Firstly, it highlights the **Innocence of Jesus** by contrasting Him directly with a demonstrably guilty and violent criminal. Pilate's repeated declarations of Jesus's blamelessness are starkly juxtaposed with Barabbas's documented offenses. Secondly, the verse sets up the theme of **Divine Injustice and Human Perversion of Justice**, as the crowd chooses to release a murderer and insurrectionist while condemning the innocent Son of God. This choice underscores the blindness and spiritual rebellion of those who reject Jesus. Finally, though not explicitly stated, the narrative powerfully foreshadows the theme of **Substitutionary Atonement**, where the truly guilty (represented by Barabbas) are set free, while the innocent one (Jesus) bears the penalty, illustrating the core message found in passages like [Isaiah 53:5](/isaiah/53-5 "Isaiah 53:5 - The Suffering Servant").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sedition (Greek, _stásis'_):** This term denotes a standing, a position, or, by implication, a popular uprising, insurrection, or controversy. In this context, it refers specifically to a violent rebellion or riot against established authority, likely the Roman government. Barabbas was not merely a common criminal but a participant in a significant public disturbance.
* **Murder (Greek, _phónos'_):** Derived from a verb meaning "to slay," this word directly signifies the act of killing. Its inclusion alongside "sedition" indicates that Barabbas's involvement in the uprising was not merely political but resulted in bloodshed and loss of life, marking him as a particularly dangerous and violent offender.
* **Cast (Greek, _bállō'_):** A primary verb meaning "to throw" in various applications, often with a sense of violence or intensity. Here, it describes the act of being thrown or put into prison. While seemingly straightforward, it emphasizes the decisive and forceful action taken by the authorities to incarcerate Barabbas due to the severity of his crimes.

#### Verse Breakdown
* **"(Who for a certain sedition made in the city":** This clause introduces Barabbas and immediately states the primary reason for his imprisonment: his involvement in a "sedition" or uprising. The phrase "made in the city" implies a public, perhaps widespread, disturbance within Jerusalem or a major urban center, highlighting the political and social unrest of the time and the serious nature of Barabbas's crime against Roman order.
* **"and for murder":** This second clause adds another grave charge against Barabbas. It clarifies that the sedition was not merely a political protest but involved lethal violence. The inclusion of "murder" elevates Barabbas's culpability, portraying him as not just a rebel but a killer, making the crowd's subsequent choice to release him even more shocking and morally perverse.
* **"was cast into prison.)":** This final clause confirms Barabbas's incarcerated status, providing the immediate context for his availability as a prisoner for release during Passover. It underscores that he was justly imprisoned for severe offenses, setting him in stark contrast to Jesus, who Pilate repeatedly declared innocent.

#### Literary Devices
Luke 23:19 employs several **Literary Devices** to achieve its powerful effect. The most prominent is **Contrast**, as the verse immediately sets up Barabbas, a man guilty of violent sedition and murder, as the antithesis to Jesus, who is repeatedly declared innocent by Pilate. This sharp juxtaposition highlights the profound injustice of Jesus's condemnation. There is also an element of **Foreshadowing**, as Barabbas's release, while Jesus is condemned, powerfully prefigures the concept of substitutionary atonement, where the innocent one suffers in place of the guilty. The verse also utilizes **Conciseness** to deliver maximum impact; with just a few words, it paints a vivid picture of Barabbas's character and crimes, making his subsequent selection by the crowd all the more impactful and disturbing.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:19, by detailing Barabbas's crimes, serves as a profound theological setup for understanding the nature of Jesus's sacrifice. Barabbas represents humanity in its fallen state—guilty, rebellious, and deserving of condemnation. His release, while the innocent Jesus is sent to the cross, vividly illustrates the core Christian doctrine of substitutionary atonement. God, in His infinite love and justice, allowed the blameless Son to bear the penalty for the guilty, offering freedom to those who were spiritually imprisoned by sin. This event underscores the radical grace of God, where the unrighteous are justified not by their own merit, but by the vicarious suffering of Christ.

* [Isaiah 53:6](/isaiah/53-6 "Isaiah 53:6 - All We Like Sheep Have Gone Astray")
* [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")

### REFLECTION AND APPLICATION
Luke 23:19, though brief, presents a powerful mirror for self-examination. The choice between Barabbas and Jesus is not merely a historical event but a perpetual spiritual dilemma faced by every individual. We, like Barabbas, are inherently guilty before a holy God, deserving of judgment for our own "sedition" (rebellion) and "murder" (spiritual death, hostility towards God). Yet, in His boundless grace, God offers us the same freedom Barabbas received, but at an infinitely greater cost: the life of His innocent Son. This verse compels us to consider whether we truly embrace the freedom offered through Christ's sacrifice, or if we, like the crowd, prefer to cling to our own rebellious ways, seeking liberation through worldly means rather than divine intervention. It calls us to acknowledge our sin, repent, and gratefully accept the substitutionary work of Jesus, allowing His innocence to cover our guilt and His sacrifice to grant us true life.

#### Questions for Reflection
* **In what ways might I, like the crowd, be tempted to choose "Barabbas" (my own desires, worldly systems, or self-righteousness) over "Jesus" (God's will, truth, and grace)?**
* **How does the stark contrast between Barabbas's guilt and Jesus's innocence deepen my appreciation for the concept of substitutionary atonement in my own life?**
* **What specific "seditions" or "murders" (spiritual rebellions or acts of hostility against God/others) in my own heart do I need to surrender to Christ's redeeming power?**

### FAQ
**What was the significance of Barabbas's crimes being "sedition" and "murder" in the context of Jesus's trial?**

Answer: The specific nature of Barabbas's crimes—sedition (an uprising against Roman authority) and murder—is highly significant for several reasons. Firstly, it positions him as a political revolutionary, a figure who might have been seen by some Jews as a potential messianic deliverer from Roman oppression, albeit a violent one. This creates a powerful contrast with Jesus, who was accused of sedition but consistently denied any earthly political ambition, declaring His kingdom was "not of this world" ([John 18:36](/john/18-36 "Jesus's Kingdom is Not of This World")). Secondly, these crimes were capital offenses, making Barabbas a truly notorious and deserving candidate for execution. By choosing Barabbas over Jesus, the crowd not only condemned an innocent man but actively chose a violent rebel and murderer, highlighting the profound perversion of justice and their rejection of God's true spiritual King in favor of a worldly, insurrectionary figure.

### CHRIST-CENTERED FULFILLMENT
Luke 23:19, by introducing Barabbas as a man justly condemned for violent rebellion and murder, sets the stage for one of the most profound displays of Christ-centered fulfillment in the Gospels. Barabbas, the guilty one, is set free, while Jesus, the innocent Son of God, is condemned to die in his place. This event is a living parable of the [gospel message](/romans/3-23-24 "Romans 3:23-24 - All Have Sinned and Are Justified Freely"). Just as Barabbas deserved death but received life, so too does humanity, guilty of spiritual "sedition" against God and "murder" of His image within us, deserve condemnation. Yet, [God "made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him"](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us"). Jesus, the true Lamb of God, took the place of Barabbas—and by extension, all sinners—bearing the full weight of divine justice on the cross. His death was not merely a tragic execution but a substitutionary sacrifice, allowing us to be "declared righteous" and set free from the prison of sin and death, fulfilling the ancient prophecies of a suffering servant who would [bear our iniquities](/isaiah/53-4-6 "Isaiah 53:4-6 - The Suffering Servant Bears Our Sins") and [give His life as a ransom for many](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve and Give His Life").

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 3:14

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

Luke 23:5

And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

Luke 23:2

And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.