Matthew 27:16

KJV

And they had then a notable prisoner, called Barabbas.

KJV (with Strong's)

And {G1161} they had {G2192} then {G5119} a notable {G1978} prisoner {G1198}, called {G3004} Barabbas {G912}.

Complete Jewish Bible

There was at that time a notorious prisoner being held, named Yeshua Bar-Abba.

Berean Standard Bible

At that time they were holding a notorious prisoner named Barabbas.

American Standard Version

And they had then a notable prisoner, called Barabbas.

Commentary

### SUMMARY
Matthew 27:16 introduces Barabbas, a "notable prisoner," at a critical juncture in Jesus' trial before Pontius Pilate. This verse sets the stage for the Roman governor's customary Passover offer to release a prisoner, forcing the crowd to choose between Jesus, whom Pilate found innocent, and Barabbas, a known insurrectionist and murderer. This pivotal moment not only highlights the stark contrast between the two men but also underscores the profound spiritual choice presented to humanity, ultimately revealing God's sovereign plan for salvation through substitution.

### CONTEXT
* **Literary Context:** Matthew 27:16 is nestled within the dramatic narrative of Jesus' passion, specifically His trial before Pontius Pilate. Immediately preceding this verse, Pilate has interrogated Jesus and found no basis for condemnation, recognizing that the chief priests and elders had handed Jesus over out of envy ([Matthew 27:18](/matthew/27-18 "Matthew 27:18 - Pilate Discerns Envy")). The verse follows the mention of the Passover custom, where the governor would release a prisoner to the crowd ([Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Passover Custom")). The introduction of Barabbas here is crucial, as he becomes the direct alternative to Jesus in Pilate's attempt to release the Nazarene. The subsequent verses detail the crowd's vehement demand for Barabbas's release and Jesus' crucifixion, culminating in Pilate washing his hands of the matter ([Matthew 27:20-26](/matthew/27-20-26 "Matthew 27:20-26 - The Crowd's Choice and Pilate's Hand-Washing")). This verse, therefore, is the linchpin that sets up the crowd's fateful decision.
* **Historical & Cultural Context:** The setting is Jerusalem during the Passover festival, a time of heightened religious and nationalistic fervor. The Roman governor, Pontius Pilate, maintained order in Judea, and the custom of releasing a prisoner (often called the "Passover Amnesty") was likely a Roman concession to Jewish sensibilities, aimed at fostering goodwill and preventing unrest during a volatile holiday. While not explicitly mentioned in other historical sources outside the Gospels, this practice fits within the known Roman strategies for managing conquered populations. Barabbas himself was not just a common criminal; Mark and Luke identify him as an insurrectionist and murderer ([Mark 15:7](/mark/15-7 "Mark 15:7 - Barabbas, the Insurrectionist") and [Luke 23:19](/luke/23-19 "Luke 23:19 - Barabbas, the Rebel")). This suggests he was involved in a rebellion against Roman authority, a figure who might have been seen as a national hero by some segments of the Jewish populace who yearned for liberation from Roman rule. Pilate, aware of the political tensions and the true motives of the Jewish leaders, attempts to use this custom to release Jesus, whom he perceives as politically harmless, by offering a choice between Him and a genuine threat to Roman order.
* **Key Themes:** Matthew 27:16 contributes significantly to several overarching themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it powerfully illustrates the **Stark Contrast** between Jesus, the innocent Son of God and true King of Israel ([Matthew 27:11](/matthew/27-11 "Matthew 27:11 - Jesus Before Pilate")), and Barabbas, a violent rebel and convicted criminal. This juxtaposition forces a profound spiritual choice upon the crowd and, by extension, upon every reader. Secondly, the verse highlights the interplay between **Human Choice and Divine Plan**. While the crowd's decision to choose Barabbas over Jesus was a human act of rejection, it was simultaneously part of God's sovereign, predetermined plan for the atonement of sins, fulfilling prophecies about the suffering Messiah ([Isaiah 53:4-6](/isaiah/53-4-6 "Isaiah 53:4-6 - The Suffering Servant")). Finally, and most profoundly, it introduces the **Principle of Substitution**. Barabbas, a man deserving of death for his crimes, is set free, while Jesus, the innocent one, is condemned to die in his place. This dramatic exchange powerfully foreshadows and embodies the core Christian doctrine of substitutionary atonement, where Christ takes the place of sinners, bearing their guilt and punishment ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **notable (Greek, _epísēmos'_):** From G1978, meaning 'remarkable' or 'eminent.' In this context, it carries a negative connotation, indicating Barabbas was well-known or infamous due to his crimes and possibly his role in an insurrection. He was not an obscure prisoner but one whose notoriety made him a significant figure in the public consciousness, perhaps even a symbol of resistance to Roman rule for some.
* **prisoner (Greek, _désmios'_):** From G1198, meaning 'a captive' or 'one in bonds.' This word emphasizes Barabbas's state of incarceration, highlighting his legal guilt and confinement. He was held captive due to his criminal actions, standing in stark contrast to Jesus, who was innocent but held captive by false accusations.
* **Barabbas (Chaldee origin, _Barabbâs'_):** From G912, meaning "son of Abba" or "son of the father." The name itself carries profound irony. The crowd chooses to release "the son of the father" (Barabbas), a man of violence, while condemning the true "Son of the Father" (Jesus), the Prince of Peace, to death. This linguistic detail deepens the theological significance of the exchange.

#### Verse Breakdown
* **"And they had then":** This phrase sets the immediate scene, indicating that at that specific time ("then," G5119, _tóte_), the authorities (implicitly Pilate and his administration) possessed or held in custody. The conjunction "And" (G1161, _dé_) serves as a continuative particle, linking this statement to the preceding context of Pilate's dilemma and the Passover custom.
* **"a notable prisoner":** This introduces the specific individual in question. "Notable" (G1978, _epísēmos_) signifies that this prisoner was not an ordinary detainee but one of public renown, likely due to his criminal activities, as confirmed by other Gospel accounts identifying him as an insurrectionist and murderer. The term "prisoner" (G1198, _désmios_) clearly defines his legal status as someone confined due to a crime.
* **"called Barabbas":** This provides the specific name of the notable prisoner, Barabbas (G912, _Barabbâs_). The inclusion of his name is crucial, as it immediately identifies the individual who will be presented as the alternative to Jesus, setting up the dramatic choice that follows. The verb "called" (G3004, _légō_) simply denotes his known appellation.

#### Literary Devices
Matthew 27:16 employs several potent literary devices. **Irony** is prominent, particularly in the name Barabbas, meaning "son of the father." The crowd chooses to release this "son of the father" while condemning the true Son of the Father, Jesus, to death. This creates a profound theological irony that underscores humanity's spiritual blindness. **Contrast** is also a central device, setting up the radical difference between Jesus, the innocent and righteous one, and Barabbas, the guilty and violent criminal. This stark opposition highlights the nature of the choice presented to the crowd and to all who encounter the Gospel. Furthermore, the entire scene functions as powerful **Foreshadowing** and **Symbolism** of substitutionary atonement. Barabbas, the guilty party, is set free, while Jesus, the innocent one, is condemned in his place, vividly illustrating the core Christian doctrine that Christ died for the unrighteous.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:16 is a foundational passage for understanding the doctrine of substitutionary atonement. The release of Barabbas, a convicted criminal deserving of punishment, in exchange for the condemnation of Jesus, the innocent Son of God, serves as a profound visual parable of God's grace and justice. Humanity, symbolized by Barabbas, is guilty and deserving of death due to sin. Yet, in an act of divine love, God provides His Son to take the place of the guilty. This exchange demonstrates that Christ's death was not merely a tragic event but a deliberate, redemptive act where He bore the penalty for sins that we deserved, allowing us to be set free. It underscores the depth of human depravity that would choose a murderer over the Messiah, yet simultaneously magnifies the immeasurable love of God who orchestrates salvation through such a profound substitution.

* [Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - The Suffering Servant Bears Our Sins")
* [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")

### REFLECTION AND APPLICATION
The scene in Matthew 27:16 compels us to confront the profound implications of our own choices regarding Jesus Christ. Just as the crowd was presented with an unequivocal decision, so too are we faced with the question of who Jesus is to us. Do we, like the crowd, reject the innocent Christ in favor of our own desires, our self-righteousness, or even our rebellion against God's authority, symbolized by Barabbas? Or do we recognize our own spiritual guilt and embrace the One who willingly took our place on the cross? This verse is a vivid reminder that true freedom is not found in the release from earthly bonds or political oppression, but in the spiritual liberation offered through Christ's sacrifice. It calls us to acknowledge our need for a Savior and to respond in faith to the One who died so that we, the guilty, might live. The exchange of Barabbas for Jesus is a timeless illustration of the gospel: the innocent suffers for the guilty, so the guilty might be declared righteous.

#### Questions for Reflection
* **In what ways might I, like the crowd, be tempted to choose something (or someone) other than Jesus as my ultimate source of freedom or security?**
* **How does the concept of substitution, so vividly portrayed in the Barabbas exchange, deepen my appreciation for Christ's sacrifice on the cross?**
* **What does this passage reveal about the nature of human sin and the depth of God's grace?**

### FAQ
**Who was Barabbas, and why was he "notable"?**

Answer: Barabbas was a prisoner held by the Roman authorities in Jerusalem during the time of Jesus' trial. The Gospels of Mark and Luke identify him more specifically as an insurrectionist (one who stirred up rebellion) and a murderer ([Mark 15:7](/mark/15-7 "Mark 15:7 - Barabbas, the Insurrectionist") and [Luke 23:19](/luke/23-19 "Luke 23:19 - Barabbas, the Rebel")). He was "notable" (Greek: _epísēmos_) not in a positive sense, but because he was well-known or infamous due to his significant criminal activities and his involvement in a violent uprising against Roman rule. His notoriety made him a prominent figure in the public consciousness, and perhaps even a symbol of resistance for some Jews who longed for political liberation.

### CHRIST-CENTERED FULFILLMENT
Matthew 27:16, by introducing Barabbas as the alternative to Jesus, powerfully foreshadows and embodies the Christ-centered fulfillment of God's redemptive plan. The release of Barabbas, a guilty man, and the condemnation of Jesus, the innocent Lamb of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), is the ultimate demonstration of substitutionary atonement. Christ, who "knew no sin, became sin for us, so that in him we might become the righteousness of God" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Just as Barabbas was literally set free while Jesus took his place on the path to crucifixion, so too are all believers spiritually set free from the penalty of sin because Christ bore the wrath and judgment we deserved. His sacrifice fulfills the Old Testament prophecies of the Suffering Servant ([Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - The Suffering Servant")), providing the perfect, once-for-all sacrifice necessary for the forgiveness of sins ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood")). The Barabbas exchange is a vivid, historical tableau of the gospel: the innocent Son of God dies in the place of the guilty, so that those who believe might receive true freedom and eternal life through Him ([Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin and Gift of God")).

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

Mark 15:7

And there was [one] named Barabbas, [which lay] bound with them that had made insurrection with him, who had committed murder in the insurrection.

Romans 1:32

Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Luke 23:18

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

Luke 23:19

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

Luke 23:25

And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

John 18:40

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

Acts 3:14

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