Better Me Than You: The Passover Wager

The Passover Wager

Step after step, I climb. The Roman soldiers push me over the last one. Not that I was slow, but that they could. I fall onto the stone platform, scratching my already bruised knees. What will today bring? I confess I am worried as I pick myself up. 

“Jesus! Jesus! Jesus!”

It is just a murmuring, but the small crowd on the lower deck beckons to me—a spark of hope lights in my chest. Perhaps I will survive this day. The walls on both sides rise 30 cubits high. The stones amplify the whispers.

“Jesus! Jesus! Jesus!”

Gathering myself, I start chanting quietly, moving my shackled arms in rhythm. After being in prison for who-knows-how-long with all its hopelessness, this is an elixir to my soul. I see the other prisoner already on the platform awaiting today’s results. The chants seem to steal the life from him as he stands silent and still. The signs of abuse mark his cheeks. Better me than him! I mean to live. I grow louder in my chants.

“Jesus! Jesus! Jesus!”

The dust from the shuffling feet grows dense in the air. As the crowd multiplies, the chants for my release get louder, clearer. The lower level is packed now, with people extending beyond the outer and inner gates pressing to get in. I realize that I’m a hero to my people! When locked in the dark prison cell, I wondered if they understood what I was trying to accomplish for them. Now I know that they do. 

“Jesus! Jesus! Jesus!”

The chants get louder. I see the religious leaders – the scribes, the Pharisees, the lawyers, the Sadducees, the elders, and the chief priests work the crowd. They stand on the steps between the lower and upper platforms. They cheer for me, gesturing for the crowd to do the same. 

“Jesus! Jesus! Jesus!”

My friends – the zealots are here too! I see my companions moving towards me as one disciplined unit through the tightly knitted crowd. Matityahu, Yehudah, Eleazar, Benjamin, Zacharias, and Yosef are there. But where is Shimon? He who was as my brother. 

“Jesus! Jesus! Jesus!”

The cries for me rise in volume. It is palpable. My body continues to move in rhythm to the chanting. They call to me! As they should. And it is glorious. I have shown the way. Dare I say I am the way? For I have shown the way to freedom.

“Jesus! Jesus! Jesus!”

The fervor grows. The shackles clink as I beckon for the chants to continue. For me. For my freedom. For my life. Then, I can once again lead Israel in its liberation against Roman oppression, for G_d intends our deliverance to come through military might. 

“Jesus! Jesus! Jesus!”

It was then that I notice Shimon. He isn’t even looking at me. He is with a group of women in the front right corner of the lower platform. His eyes look longingly at the other prisoner. I’m confused as I read his lips. He is clearly saying my name, but he is looking and calling to this other guy. Tears are brimming in his eyes. He turns and looks at me. He gives me a sorrowful nod and points to the other prisoner, telling me without words that he chooses another over me. I am confused. It is as though my own brother betrays me.

“Jesus! Jesus! Jesus!”

I turn my gaze back to the larger crowd in an attempt to quell the betrayal. I realize some detail eludes me. Many chant my name and look at me with excited anticipation. We all agree that I should be released. But this other prisoner – as some chant my name – they reach toward him in sorrow and grief. The urgency in their calls and the reach in their gestures are of a deeper desperation than those who call to me. Shimon included. Why do they call my name as they reach toward him? I do not understand. What I know is that it is my name reverberating off the stone walls of the fortified walls that lead to Herod’s palace on one side and the western gate on the other. I treasure these chants, for they are my lifeline.

“Jesus! Jesus! Jesus!”

The Passover Pardon

Now, during the feast, 
it was customary for the governor to release one prisoner for the crowd,
whomever they desired.
- Matthew 27:15

Here, I stand in irony on Gabbatha.^[1] One of two prisoners presented for consideration to be released on the eve of Passover in what is known as the Passover Pardon. The Passover Pardon is a custom the Roman governors use to pacify us into continued subservience. Which prisoner would the crowd choose? I hope it is me! The chanting indicates that the crowd is casting their lot with me. Thus, hope flames alive within me.

“Jesus! Jesus! Jesus!”

How rich to be pardoned! Killing Romans is what got me arrested. Like Moses, I killed a man. I would kill every Roman if I could, for all that matters to me is to liberate my people just as Moses did. Here I am, having killed a Roman, on the eve when we celebrate our liberation from slavery to Egypt, I too will be set free. The crowd continues to chant my name. I laugh in hysteric joy. Sweet, sweet irony! 

“Jesus! Jesus! Jesus!”

The Son of the Father

And they had then a famous[2] prisoner,
called Jesus[3] Barabbas.
- Matthew 27:16 

I consider my name as the crowd beckons to me. 
Jesus: The L_RD saves. 
“Yes, indeed He does,” I say to myself. It seems He will save me this day.

“Jesus! Jesus! Jesus!”

And then the rest of my name – Barabbas. “The son of the Father.”^[4] G_d calls upon me to save His people. And I will succeed. I will form an army – one righteous unto the L_RD. Vengeance for our people will be mine! 

“Jesus! Jesus! Jesus!”

Once the L_RD frees me, I will lead our people to freedom as Moses did, just as Joshua commanded, like Gideon in obedience, as David in faith. I will draw together the strength of Israel and bring death upon our enemies. I swear it!

“Jesus! Jesus! Jesus!”

The crowd, or should I say crowds, continue to grow and call to me. So many pack the cavernous area that those in the front must climb the first few steps to avoid being trampled. They know I am to liberate them. I will save us from Roman tyranny. 

“Jesus! Jesus! Jesus!”

I consider Pilate. A man worthy of my hatred. If I could, I would kill him here and now. He is no friend to Jews. He is harsh, his hand cruel. Pilate is a governor who relishes in his torture of Jews and then puts us on display in shame. The bruising on the other prisoner’s face is undoubtedly due to Pilate’s famed techniques. It is no secret how he hates us. 

“Jesus! Jesus! Jesus!”

Pilate rises from his bema^[5], and the crowd immediately quiets. It is eerie, this silence. It is as though I can hear the dust hovering in the air. 

Choose Your Savior

This is it. It is going to either be me or this other prisoner. I practice my deep breathing exercises to still my hammering heart. Can there be any doubt? The crowd clearly communicated that they chose me to receive the Passover Pardon. I feel a slight twang of sadness for this other fellow but am strengthened by the knowledge that his death will be for the good of the nation. For his death means my life. And by my life, I will bring salvation to our people. Again, I fortify myself by saying softly, “Better me than you” to the other prisoner. Still, I cannot bring myself to look at this poor wretch soon to be executed in my stead. 

So when they had gathered,
Pilate said to them,
“Whom do you desire I release for you,
Jesus Barabbas or 
Jesus, who is called Christ?”
- Matthew 27:17

Same Name

In dismay I realize what Pilate just said. We share the same name. We are both called Jesus. I look around. No other face shows surprise. All knew but me. I doubt myself. Was it my name they were calling? Could it have been that they were crying out to this other Jesus? 

Worse, Pilate called him the Christ. As in THE MESSIAH? We’ve been waiting for the One since the promise given to Chavah^[6] and Adam in the Garden of Delight.^[7] Is he truly that Messiah? Am I, one who would be a savior to my people, vying for freedom from death against the actual Savior of all people? 

Is he the promised Afikomen^[8]? Like Yom Kippur, is one of us to be set free so the other dies? Like the Passover Lamb, is one of us to shed his blood so the other may live? I don’t know what all this means. What I do know is that I want to live. I know dead men can’t save. “Better me than you,” I repeat louder this time, looking down. I cannot bring myself to say it to his face, for one of us awaits the terrible fate of the excruciating death on a cross. Still, I want to live.

“I am the son of the Father!” I exclaim. Is it not my name? Barabbas! Surely, G_d wants me to live. My cry falls flat on the stones. Do these people want a savior who will kill for them? Has already killed for them? Or one who will meekly die for them? This other Jesus remains quiet, as a lamb being led to the slaughter. “Better me than you,” I state flatly. 

Vengeful Envy

For he knew that it was on account of envy that they delivered Him.
- Matthew 27:18

I turn and take in this other Jesus. This mute Jesus. He is not the scared, sad man I expect to find as he stands there silent. Instead, his eyes lock with mine, and I turn away. I cannot gaze past the fierce determination I see before me. Strangely, there is joy there…somehow amid sadness, although he faces the possibility of crucifixion. 

I have heard of this Messiah from Nazareth. It was Shimon who told me about him. When he abandoned us zealots, he claimed he found the Messiah. Shimon never told me we shared the same name. It is claimed that this Christ heals many. Could he not use these powers to liberate our people from the tyrannical rule of Rome? Rumor is that he even raises people from the dead. What, then, is he doing not turning this power into a mighty victory against the L_RD’s enemies? 

Meek and Merciful

How could G_d choose such a weak, meek man to be our Savior? Does that mean G_d is weak? May it never be so. I do not serve a passive G_d. 

I turn back to look at him with these accusations in my mind. He still stands there, face bruised as it is, looking at me with a fierce and undeniable determination. It is as though he chooses to be here. As though he could change his circumstances should he desire something different. He has the look of one who is in complete control of the situation. 

If he were the Messiah, would he stand there quiet and not give a defense of himself? How could one such as this be expected to save the world when he can’t even save himself? “Better me than you?” I ask hesitantly. 

I try but cannot lock gazes with him. Instead, I turn and investigate the crowd. I can see how they look at him; many adore him. Others fear him. I can see now that the chief priests, elders, Pharisees, and Sadducees all fear this man how they cower before him. Like me, many in the crowd are afraid to look at him. We all noticeably look anywhere but at him. It is strikingly obvious. Yet, this Jesus gazes upon us all with a strange compassion, quiet and strong. What I see in his eyes is pity for us all. 

With a sick realization, I realized I got this whole affair wrong. I thought I was in control with the calling of my name by the crowd from the beginning. But not one set of eyes is on me. Not one. Everyone is responding to this Jesus, who is called Christ. “Better me?” I ask myself. I doubt myself.

Man of Silence

Though I do not want to, I cannot help but again turn toward this silent man who seems to be the master of the ceremony he finds himself in. Thankfully, he no longer is looking at me. I steal the chance to study his manner further. 

What I see confuses me. 

I see a man of peace. One at peace with himself. 

I see a man of compassion. His eyes are on the group of women with Shimon. It is as though he glows as he gazes upon them. His affection and care cover him as a garment.

I see a man of forgiveness. As he looks at the religious leaders and Pilate, not an ounce of hate is on his face. Then he looks back at me with this same look of forgiveness as though I need his forgiveness! 

Forgiveness Versus Vengeance

With this, I cannot abide. Forgiveness is weakness. Vengeance is strength. There can be no forgiveness in a world of such barbarity and hate. Rome deserves no mercy. These religious leaders who continue to enable Roman rule over our people deserve no forgiveness. An accounting is what is needed. 

I decide that I cannot abide with this meek, gentle, peaceful, quiet Jesus as Messiah. Indeed, it must be me or one like me who will lead our people to freedom. I would rather kill than be killed. And I would rather need seek forgiveness than be the one who offers it. I do not doubt that one willing to wield the sword is the one who will bring salvation to G_d’s people. “Better me than you,” I state matter-of-factly. No question remains in my mind. He must die. 

A Warning

While he was sitting upon the Bema,
His wife sent a word to him, 
“Have nothing to do with that righteous one,
for I have suffered much today during a dream on account of Him.”
- Matthew 27:19 

So engrossed with my internal deliberations, I miss the deafening sound of silence until a messenger comes through the inner gate, pushes his way through the multitude of people, runs up the step between the two levels, and bows before Pilate huffing. Pilate paces upon the Stone Pavement. The sound of his footfall echoes in the quiet. Pilate sits again upon his judgment seat. 

A Wife’s Warning

All hear when the messenger finally gains control of his breathing to say, “Praefectus Pilate, I have an urgent message from your wife.”

“Urgent enough to interrupt official Roman proceedings?” Comes the impatient reply. Despite his words, this governor seems glad to have a reason to stop the proceedings. “Very well, you may give me the message.” Pilate holds his hand out to receive the message.

“Dominus, the message was of such an urgent nature that your wife did not have time to write it down. I carry the message by tongue, Your Excellency.” The messenger seeks to prostrate himself even lower. 

“By tongue?” Pilate replies. “By tongue!” He acts grieved. “And tell me, what is so urgent that it could not be written for the privacy of my eyes alone?”

“Bid me to come to your side, Praefectus, and I will whisper it in your ear.” The messenger boldly replies. 

“You have no such permission. Since it is of such an urgent nature, you will speak for all to hear.” Pilate states coldly. “and it had better be as urgent as you claim, messenger.” The unspoken threat is left hanging in the air. “You may proceed.”

“Dominus?” The messenger falters, “I am unsure of this wisdom…”

“Do I seek your counsel? I said to speak.” Pilate cuts him off. The matter has been decided, and for a breath, I enjoyed a hiatus from my predicament. The messenger ruined all that with his next words.

An Innocent Man

“Praefectus Pilate, your wife bids you to have nothing to do with that innocent man,” he points directly to Jesus, the Messiah, and pauses. The messenger’s words echo out of the walls, down the stairs, over the lower level, and through the gates – one flowing into Jerusalem and the other out to the countryside of Judea. An audible gasp is heard among the crowd. Dare I say I even inhale sharply? It seems the only one unmoved by this revelation is Jesus, the Christ. 

Pilate maintains perfect political decorum, but a close examination shows he is shaken by the message. “And why would she dare take sides over the trial that I preside as tribunal?” he asks in an exasperated, deadly tone.

“Your Excellency, she suffered greatly in a dream today because of him being a righteous man.” The messenger falters but squeaks softly at the end, “Her dream was clear. He is innocent.”

The Propaganda Machine

But the chief priests and elders convinced the crowds,
so that they might petition for Barabbas,
and they might destroy Jesus.
- Matthew 27:20

Immediately, the entire populace erupts in chaos. Some on the side of this other Jesus begin to demand his release. Most of the people are in confusion, demanding more information. For my part, freedom seems far away, and death very close—death by a cross. I fall to my knees, feeling shock embrace me. The shadow of death covers me.

The religious leaders boldly take another step upward as they shout for my release. Desperate, “He is no innocent man!” I yell, pointing to the other Jesus. None seems to hear except this Jesus, who is the Christ. He hears and again looks at me with those eyes strong with forgiveness. His look says, “I forgive you.” Immediately, I know I’m wrong. Jesus, the Christ, glows with innocence. But I’ve had enough of forgiveness and mercy. “Better me than you,” I say firmly, turning aside his offering. I mean to live. Let him die in his passivity.

The Dogma of Self-Righteousness

I’m bordering on hysterics. His gaze seeks to undo me. The chief priests and the elders are lobbying the crowd to cry out for me. Desperate, I adjust tactics, break eye contact with Jesus, and begin to chant, gesturing my arms in a dogmatic rhythm. 

“Barabbas! Barabbas! Barabbas!”

The chief priests and elders pick up the chant themselves, 

“Barabbas! Barabbas! Barabbas!”

All, except the brazen few who still cry out to Jesus, now chant,

“Barabbas! Barabbas! Barabbas!”

It is beautiful to my ears. I laugh in victory, with tears of joy flowing down my cheeks. There can be no doubt. I am the savior the crowds want. I, Jesus, son of the Father, am the one who will live. This other Jesus, called the Christ, from Nazareth, will become a savior by dying for his people. I laugh at the irony. He who claims to be the Messiah yet will die. 

Still, the lingering adrenaline testifies to just how close I am to dying. And how scared I am of death. I swear I will avenge Jesus’ death upon Rome one day. Thus, I will avenge him and owe him nothing. He can save his forgiveness for another.

Two Jesus but Only One Way

But the governor replied. 
He said to them,
“Whom do you desire from the two,
that I might release for you?”
And they said, 
“Barabbas.”
- Matthew 27:21

I can hear the pleading in Pilate’s voice as he says, “from the two.” He intends to make the choice between us clear, with the implication being. “Of the two Jesus, which one do you choose? Which should be free? Which should I release? The Jesus who is innocent? Or the Jesus who is a murderer?” 

It seems Pilate is intent on freeing this other Jesus rather than me. I pick back up the chant. 

“Barabbas! Barabbas! Barabbas!”

The crowd is on my side. I walk back and forth on Gabbatha, exhorting my fellow citizens to cry for my freedom. We all chant in unison,

“Barabbas! Barabbas! Barabbas!”

I glare victoriously at Jesus, the Christ. He seems both sad and happy—a strange fellow. I look expectantly at Pilate, holding my hands forward. I want my chains off now! But Pilate pays me no attention. He seems set on acquitting this other Jesus. Why? Because his wife had a dream? I will not die due to some Sabini’s^[9] wife having indigestion during her midday nap. I take another step forward, gesturing toward the closest soldier to remove my bonds. 

The Tide Turns

Pilate said to them, 
“What, therefore, shall I do with Jesus, 
who is called Christ?”
They all said, 
“May He be crucified!”
- Matthew 27:22

Pilate shows signs of relenting to the crowd’s demands. The soldier roughly pushes me backward. I determine that I will not be thwarted. I will be the one to receive the Passover Pardon. 

And this other Jesus? Well, he will have to die. 

But then Pilate asks what he is to do with this other Jesus as though the answer could be clearer. It still seems that Pilate is set to give us both pardons. This cannot stand. I cannot risk this scenario going sideways, ending with me on the cross. “Better me than you,” I repeat my mantra as I look past Jesus, the Christ. 

I change the chant once again. I have become the leader of the people. They do as I say, as they have done all day. Thus, I begin to chant,

“Crucify Him! Crucify Him! Crucify Him!”

To their credit, the chief priests and the elders don’t hesitate. They, too, accept the new chant. 

“Crucify Him! Crucify Him! Crucify Him!”

And they turn to the crowd. Together we gesture wildly until the entire crowd chants with us. 

“Crucify Him! Crucify Him! Crucify Him!”

It is sweet music to my ears. I care not if this other Jesus is truly innocent. I fight for my life here. 

Frenzied Innocence!

But he declared,
“Why, what evil has He done?”
But they cried out exceedingly, saying,
“May He be crucified!”
- Matthew 27:23 

I can tell Pilate is beside himself. Watching this man’s desperation fills me with a deep joy. A day that started with my death possibly pending is turning into the best day of my life. I am at the pinnacle. I get bold, spinning, and chanting directly before the sitting Pilate himself. 

“Crucify Him! Crucify Him! Crucify Him!”

Pilate responds by begging. Well, as close to begging as a Roman will ever get with a Jew. “Why?” he cries. It’s pathetic. This governor is weak when the people’s will is strong. I see it now. He is not a man with any power other than the power we give to him. I step closer to him as I continue to demand, 

“Crucify Him! Crucify Him! Crucify Him!”

Emboldened, I turn and walk to the other Jesus. This is as close as I get to him, having crossed the platform. I urge the crowd. I am less than a hand’s breadth from Jesus’ face. No doubt he can smell my breath as I shout in his face wantonly. 

“Crucify Him! Crucify Him! Crucify Him!”

Again, Jesus shows restraint and calm, which does not match his situation. He continues in his silence. I confirm the righteousness of me being the one set free. A man who can’t even defend himself does not deserve anything other than what is done to him. This Jesus deserves the cross. He must know it. Why else would he stay quiet? Again, a lamb being led to the slaughter comes to my mind. Does he think his silent innocence will save him from the cross? Well, it won’t. I will make sure of that. 

“Crucify Him! Crucify Him! Crucify Him!”

My demonstrative actions feed the crowd into a frenzy. We are close. I can feel the elation. Perhaps today, even now, we will throw the weight of Rome off our backs. People begin to press up the stairs, with only two steps between the crowd and Gabbatha. The centurions muster over the steps at the platform’s edge, ready for action. All I need is a spark. The more Pilate protests, the more I can work the crowd into a frenzy. Perhaps I can even save this other Jesus by starting a riot here and now. 

As Innocent as Hands Washed

When Pilate saw that nothing was helping, 
but rather, a riot was happening, 
he took water, 
and he washed his hands before the crowd, saying,
“I am innocent from this one’s blood.
You, see to it yourselves.”
- Matthew 27:24

Surprisingly, Pilate chooses the anticlimactic route and relents. “I am innocent from this man’s blood.” He says in defeat. He washes his hands in a shallow basin to the side of the judgment seat. The official proceedings are ending. 

“No,” I whisper as the chants fade. Swifter than their growth, the chants die. 

Disappointment blankets me. I thirst for Pilate’s blood. I hunger for revolt, for revolution, for vengeance. How we have suffered under this man. But the crowd instantly hushes. The chief priests, the Sadducees, the lawyers, the Pharisees, the scribes, and the elders – they are mollified. I quickly assess that the crowd will follow me no further today. It is as though all they wanted was for this Jesus, the Christ, to die. Ultimately, it had more to do with him and less with me. It is a sobering and emasculating realization for me.

Pilate places the guilt upon the crowd by saying, “See to it yourselves.” As though he carries a burden from sentencing countless innocent Jews to their death over the years. The hypocrisy of Rome is on grand display. 

A Blood Thirsty Crowd

And all the people replied and said,
“His blood on us and on our children.”
- Matthew 27:25

To the crowd’s credit, they don’t fall into Pilate’s snare for remorse. Instead, they cry out, “His blood on us and on our children!” Even I am taken slightly aback by that retort. Yet, it is an understandable response when tyranny seeks to claim the moral high ground. 

Better You Than Me

Then he released to them Barabbas,
but Jesus he scourged,
and he delivered Him in order that He might be crucified.
- Matthew 27:26

I am relinquished to the shadows as the crowd cheers in vengeful delight to hear that this other Jesus is to be crucified. Shimon has torn his garments. The women around him wail. But they are the exception. 

The rest of the crowd celebrates the looming execution. It is sobering for me. They would celebrate my death just as quickly. Had there not been some ulterior agenda occurring between the religious leaders and Jesus, the Christ, then they would have joyfully seen to my execution. We are a people hungry for blood. 

I don’t notice when the soldiers grab my hands and unlock my bonds until they push me toward the stairs to go on my way. To their credit, my six friends embrace me as I gather into their midst. I am numb from the day’s highs and lows and how quickly things turned one way rather than another. 

I turn back and look at Jesus, the Christ, as he is led through the inner gate towards the praetorium. He will be scourged before being crucified. He does not deserve such a death. Still, as I walk through the outer gate in the Judean countryside, I tell him, “Better you than me.” Instantly, his head turns, and his forgiving eyes find and lock on me. We both simultaneously disappear through the two opposing gates. 

The King of the Jews

There are many rich details that G_d communicates about Jesus’ trial. Each Gospel shares a different angle that gives us a well-rounded appreciation for all the dynamics at play in the kangaroo court that led to Jesus’ crucifixion. Luke emphasizes the illegality of the court proceedings, while Matthew highlights the paralleling contrast between Barabbas and Christ. The Gospels of Mark and Luke give us insight that not only is Barabbas a murderer, but that his act of murder was in an attempted coup. John completes the picture by telling us that Barabbas is a brigand.^[10] He is one bad dude. 

Now, there was one called Barabbas, 
among the jailed insurrectionists, 
who in the uprising had committed murder.
- Mark 15:7[11]

With Mark and Luke’s information, we know that political intrigue is at play. Matthew has been building this political intrigue throughout his Gospel. All four gospels focus on Jesus being the King of the Jews during Jesus’ trial. A reading of all four gospel accounts may cause one to erroneously conclude that Matthew makes less of Jesus as King of the Jews when compared to the other three gospels. 

To protect us from coming to an erroneous conclusion, recall that one of the main themes of the Gospel of Matthew is that the Kingdom of G_d comes with Jesus. Indeed, the very first message proclaimed by Jesus in Matthew’s gospel is “Repent, for the Kingdom of Heaven is at hand” (Matthew 4:17). This message stays in keen focus throughout Matthew’s Gospel. 

It is Time to Decide

But Pilate answered them, saying, 
“Do you desire I release to you the King of the Jews?”
- Mark 15:9

Pontius Pilate makes a big deal out of Jesus being the King of the Jews throughout His trial and crucifixion. He notably posts this title as the crime for which Jesus was crucified by affixing a sign above Jesus’ head on the cross that reads, “Jesus of Nazareth: The King of the Jews.” What does Matthew accomplish by emphasizing Jesus as Christ rather than King of the Jews when contrasting Him to Barabbas?

First, the contrast between Barabbas and Christ is meant to demand a decision from you. Yes, you, dear reader. Matthew means for you to read his Gospel and declare Jesus as your Savior. 

Matthew builds a case so that when he arrives at the contrasting parallel with Barabbas by emphasizing that Jesus is “the Christ” instead of “the King of the Jews,” he tells us it is time to decide. He is saying, “It is time to choose your king. It is time to choose which kingdom you belong to. It is time to choose your savior.”

He means for you to see Jesus, the Christ, as the rightful Savior of all humanity. And He means for you to cast your lot with Jesus of Nazareth. He does it in many ways throughout his Gospel account of Jesus, but it comes to a head with Barabbas. Thus, the first question that helps us understand why Matthew highlights Jesus as Savior/Messiah/Christ is: In the Passover Pardon, which Jesus gets your vote? Which one gets your wager? To put in succinctly: Who do you choose as your savior? 

Who is Your Savior

I am not suggesting that Matthew wants you to choose Barabbas as your savior. It is clear in the Gospels that Barabbas is no true savior. He is a bankrupt savior. However, there is an ethos behind Barabbas that many, if not most, of us turn to as our means/source of salvation. Thus, the contrast between Barabbas and Christ highlights this ethos. It is the ethos of vengeance. 

A terrible reading of the trials of Jesus sees the crowd, who wantonly take the blood of Jesus on their hands and only attribute it to Jews. You are in the crowd. I am in the crowd. All people from all times and ethnic groups are there. This crowd, which is really crowds^[12] includes us. We see this same crowd mentioned in Philippians. 

Many Crowds Yet One Crowd

Therefore, G_d highly exalted Him, 
and bestowed upon Him the Name above every name, 
so that in the Name of Jesus, 
every knee will bow,
in the heavens,
and on the earth,
and under the earth,
and every tongue will confess that the Lord is Jesus Christ,
to the glory of G_d the Father.
- Philippians 2:9-11

Same crowd. Same crowds. 

Two Saviors

Consider the two saviors offered – one is willing to kill for you. The other is willing to die for you. Which one do you choose? Naturally, on this side of the cross, we give loose lip service that it is the one who dies for us that we want. “We want Jesus Christ!” Or so we claim.

The Ethos of Self-Righteousness

Yet, our lives and values attest to a different ethos. It is one of self-righteousness. Consider self-righteousness as one side of a coin. On the other side is envy. Why is it that self-righteousness and envy must always be paired together? It is because you will never be enough. Ever. This coin’s sum is always vengeance. Hence, a fair and impartial assessment of ourselves would identify that we all choose Barabbas over Christ. Thus, we all are part of this crowd that shouts, “Crucify Him!” 

In your life, you have chosen the self-righteous act of vengeance as your means of vindication. Is it to get even with that other driver? A sibling who tattled on you? A social acquaintance who verbally maligned you? A parent who disciplined you? An employer who abused you? A government that overtaxed you? Thus, we all fall under the banner of Barabbas. We use the same currency as him. The legal proceedings at Gabbatha remind us that this is a legal matter. And if you break the law at any point, you are a lawbreaker. And if a lawbreaker, you are at the court’s mercy.^[13]

Murder or Mercy?

But Barabbas is not a man interested in forgiveness or mercy. Rather, he was interested in taking matters into his own hands. We know this because he was comfortable with violence being a thief. And no mere thief, but one who stole through physical violence – hence a brigand. He was a man so comfortable with violence that it led him to rationalize murder as the appropriate recourse in political matters. Thus, a real insurrection, including murder, is the logical and natural outflow of Barabbas’ life. Will you choose him as your Savior? What about one like him? One like yourself? Do you choose yourself as your savior? Do you think you can save yourself? 

In our day of political animosity, including kangaroo courts and political prisoners (J6 Prisoners in America), can you see anchoring your hope on a messiah-type figure being persecuted by your political enemies? Especially if he is being threatened with death? Do you fantasize that the way to make things just, equitable, and balanced is by murdering others? 

This is no rhetorical question, as today (July 13, 2024) Donald Trump survived an assassination attempt. Thus, some today consider this ethos of killing our political enemies viable. The social media responses of many upset that the assassination attempt failed testify to this sad reality. 

V for Vengeance

But you don’t have actually to murder to participate in this ethos. You just have to want vengeance upon your enemies. Many on the conservative right have anchored our hopes on Trump being reelected as the 47^th president of the United States because we wish legal vengeance upon our political enemies. Some of us anchor our hopes in Trump bringing accountability upon our political enemies, not for justice, but for our grievance.¹³ Not just because we want to live according to the Constitution, but because we want retribution. Yet, our hope should be in Jesus and Him alone. It is not as though Donald Trump will bring about the peace we long for, even if he were to bring political peace to the world during our generation.

 Therefore, on both sides of the current political spectrum, we can see how one like Barabbas can be attractive as a savior. And yet, through Matthew’s contrasting parallels, G_d tells us this is all backward. If Donald Trump or Barabbas are attractive saviors to us, it is because our eyes are on the wrong prize. One of the teachings Scripture makes clear is this: G_d is not fighting for any earthly kingdom (Joshua 5:13-14). G_d is not an American Patriot.

So, the first answer to why Matthew highlights Jesus as Christ when contrasting Him to Barabbas is to get you to choose Jesus as Savior by seeing the ethos of Vengeance as bankrupt. The kingdom that highlights vengeance cannot save you. This answer brings us to a follow-up question, “Where do we see this in Scripture outside of Matthew 27?”

Making the Major Minor

The contrasting parallels between Jesus Barabbas and Jesus Christ are rich and many. For example, investigating Matthew 27:15-26 in the context of both Passover and Yom Kippur results in a treasure trove of discoveries. Still, when I read this section of Scripture, I see it firmly anchored to the story of Cain and Hevel.^[14]

And again, she bore his brother, Hevel.
And Hevel was a tender of flocks.
But Cain was a server of the ground.
And it was the end of days,
and Cain brought some of the fruit of the ground as an offering for the L_RD.
But Hevel, also he brought 
some of the firstborn of his flock and some of their choice fat shares.
And the L_RD gazed upon Hevel and his offering.
But to Cain and to his offering, He did not gaze.
- Genesis 4:2-3

In Genesis 4, we have the first two sons of mankind. Just as the Passover Pardon is at an appointed time, so is this gathering of the first family. Cain and Hevel each bring an offering to the L_RD. Each offering claims how G_d relates to us in our sins. The fact that there needs to be an offering tells us we have damaged our relationship with our Creator. This damage has a cost. And that seeking to repair the relationship means an accounting needs to happen. We need to see the damage for what it is. 

What does Cain see the damage as being? His offering minimizes the damage, as it seeks to offer fruit as the recompense since the fruit was the tool of disobedience used in Genesis 3 by his parents. Can you see how this minimizes the damage? 

Play Ball!

Let’s take a different scenario to discern how Cain’s offering makes little of the damage done. 

You and I are playing catch with a baseball between our two homes. As we catch the ball, I continue to throw the ball past you. I want to put my strong throwing arm on display. I want to test your catching abilities. We progressively get farther from each other. Eventually, you warn me to stop throwing it so hard. 

“You could break one of my windows.” You explain. 

“We wouldn’t want that.” I agree. Yet, I do not heed your warning. In hubris, I throw the ball as hard as I can. I want to show you there is nothing to worry about. You will catch the ball. Your house will be fine. No windows will be broken. 

Oops!

Only it isn’t fine. You didn’t catch the ball. I overthrew you by fifty feet. And wouldn’t you know it – I broke one of your windows. I apologize profusely, “I’m so sorry!” but it is too late. You walk into your house and shut the door, aggrieved with me. You warned me. Not only has your window been damaged, but so has our relationship. “I said, ‘I’m sorry!’” I yell at your closed door before retreating to my house.

I realize I need to make amends by taking accountability for my actions, hoping to restore our relationship to play catch together again. Therefore, I assess the damages and determine a healing route for your house and our relationship. 

I’m So Sorry!

I knock on your door. I am slightly nervous but also excited. You open your front door. 

“Yes?” you ask.

“I have come to tell you I am sorry for not listening to you and breaking your window,” I say with a big smile. I’m about to make us good again. 

“You’ve come to tell me sorry.” You state. I can hear you doubt my sincerity. I’m not worried. I anticipated this may be the case – that a mere “I’m sorry” would be insufficient. Thus, my apology comes with an offering.

“Yes,” I reply. “I know it was foolish of me not to heed your warning. I regret that in my pride, I threw that ball so hard – especially after your warning. I know I should have listened.” I pause. You stand there silent, waiting. “Worse,” I continue, “I broke your window. I can imagine the cost behind the damage.”

“No, you can’t.” You reply.

The Cost of Damage

“I know windows cost at least a couple hundred dollars.” I show you that I’ve tabulated the cost.

“If they are builder grade.” You reply. “But my windows are custom. How much do you think that costs?”

“I dunno, four-five hundred dollars?” I guess. That’s too much money for one window. I’m thinking maybe you shouldn’t buy custom windows. Perhaps you should stick to builder-grade windows. But I don’t tell you that. 

“As if that is the only cost.” You huff. “And how much is the labor to fix the window?” You then continue by asking, “And the required patching and painting? Or the cleanup from the broken glass? Or the cost of cooling as my house leaks all my air outside? The extra humidity is impacting my wallpaper now. I have an edge curling. How much do you think all this costs?”

I look at you a bit surprised. I confess that I’m a bit dumbfounded. 

But Wait! That’s Not All!

“But that isn’t all of it, is it?” You say. “What about the frustration and disappointment in our relationship? What about the emotional angst I’ve had to carry because of your selfish actions?” You finish, your cheeks flushed with emotion. 

To be honest, I never thought about all that. Not that I’m going to tell you that. I think you are being extreme. Still, I want to be the better man, apologize, and make things right. So I say, “Listen. I am sorry for all that. And I do want to make things right.”

“How are you going to do that?” You ask.

I smile big. I’m back in control. “I want to make it up to you,” I say as I smile. With a flourish, I pull my hands from behind my back. “Ta-dah!” I’m guessing you didn’t notice that I’ve been hiding something. Now, I present my offering to you. An offering to make all things new between us. An offering to communicate to you just how sorry I am and how much I treasure our relationship. 

“A baseball!?” You cry foul. 

“Yes.” I don’t understand why you are still upset. “Listen, it was a baseball that caused the damage. So here you go. A new baseball. Now we can play catch again.” I say, still smiling, still hoping.

“You are unbelievable. You are so selfish and blind.” With that, the door closes. And our relationship isn’t better. It’s worse.

Return to the offering presented to G_d by Cain and perceive how cheap Cain makes sin by offering fruit as his recompense. 

Hevel’s Offering

But Hevel, also he brought 
some of the firstborn of his flock and some of their choice fat shares.
- Genesis 4:4a

In the context of sin and a broken relationship with G_d, Hevel’s offering says the opposite of Cain’s. Hevel’s offering says, “I know I’ve done irreparable damage to our relationship.” 

Pause and consider the damage. Is it a broken window? No, it is far worse. The original sin of Adam and Chavah was a sin that rejected life. We see this in the symbolism of the two trees – one being the Tree of Life (Genesis 2:9). The other results in the sum of death (Genesis 2:17).

The Worth of Life

We see this in that G_d, by definition, is the author of life. This is one of the driving points in Genesis 1-4. G_d creates all the living things (Genesis 1-2:3).G_d breathes life into the man (Genesis 2:7). G_d creates woman from the rib of man (Genesis 2:22). Chavah acknowledges she needs the L_RD to yield a living child (Genesis 4:1). 

G_d tells Adam and Chavah that choosing other than His commands results in death. Thus, from the beginning to sin is to embrace death. Death, by definition, is to have a permanent fissure in a relationship. Death, more than anything else, ends a relationship. Sin ultimately chooses to break ties with G_d. 

The Value of Relationship

Sin chooses this destruction of the relationship between creation to Creator. What, then, is an adequate recompense when your actions destroy life while simultaneously severing contact with the Creator? Hevel’s offering tells us that the appropriate recompense is life. The only thing close to valuable enough to satisfy the damage you’ve caused in your relationship with your Creator is your life. Thus, your death is the only adequate penalty to suffice the damage done. The fact that this penalty is eternal tells us that every act of sin is so terrible and costly due to its ramifications on all other life and in relationship to the Holy One that even this payment will never satisfy the debt. Thus, Hell is eternal. You can never repay your debt. Ever.

The Dilemma of Being Broke

Here is the dilemma – your relationship with G_d cannot be restored if you pay your penalty. What should we do? What can we do? Show you are sorry, ask for the court’s mercy, and seek restitution as best you can with all your ability. That might sound self-righteous, but it can’t be because we’ve already determined that we can never repay our debt from even one act of sin. All of us have countless lawbreaking acts against the Creator of the Universe. 

Hevel seeks restitution to the best and most costly of his ability while seeking mercy under the umbrella of repentance. He gives the most costly offering he can think of in a way that reflects that he understands his crimes. Hevel understands the heinousness of his treachery. He displays that he is completely dependent upon G_d’s mercy. He acknowledges a desire to repent of his mutiny. And he proclaims trust in G_d’s promise (Genesis 3:15) to one day provide a Savior. Indeed, Hevel prophecies about what this coming Savior must be to save humanity.^[15] He must be the perfectly innocent man who offers Himself in the place of humankind. Hevel does all these things when he sacrifices the most valuable firstborn of his flock. 

Two Offerings

And the L_RD gazed upon Hevel and his offering.
But to Cain and to his offering, He did not gaze.
- Genesis 4:4b-5a

The L_RD responds to the two brothers’ offerings. He accepts one and disregards the other. These two offerings are the initial comparisons that anchor us back to the comparison of Barabbas and Jesus. Which offering do you choose? Do you choose Cain’s colorful, aromatic, sweet fruit offering in its colorful cornucopia of sanitary reconciliation? Or do you choose Hevel’s costly, bloody, messy offering in its tears of sorrow, grief, and repentance?

The Seed of Envy

So Cain burned greatly,
and his face fell. 
- Genesis 4:5b

Cain responds to G_d’s disapproval of his offering by becoming angry. But anger is a secondary emotion – at least here. What is going on underneath? Cain is envious. Envious of what exactly? It could be several things. However his mind plays out the scenario, he continually blames Hevel for being at fault for the cause of his perceived injury. 

He is envious of healing his injured reputation. Not to be maligned. To be accepted. To be seen as right and good. All these things, to be sure. But above all, Cain expected and hoped for something else. 

And the Lord asked Cain, 
“Why do you burn?
And why has your face fallen?”
“If you do good, then will you not be exalted?
But if you do not do good, 
then sin is crouching before your opening,
Its desire is for you,
but you must rule over it.”
- Genesis 4:6-7

Cain hoped for self-exaltation. We know this because G_d directly addresses him being exalted when He confronts Cain concerning his anger. Cain felt that his offering was of such a sort that it should rightly result in his exalted standing before the L_RD. 

Genesis 4:5b-7 tells us that Cain ruminated. He dwelt on his perceived slight. Cain’s perspective is that Hevel stole from him what is rightly his. He continued to feed his envy, calling it justification, until anger burned, and the flame of vengeance burst forth from his heart. 

Who did Cain’s sin first harm? Cain. His self-righteousness first took him as its prey, made him its slave, and then called him to task. 

One Willing to Kill, One Willing to Die

Then Cain spoke to Hevel, his brother.
Then they were in the field.
Then Cain rose against Hevel, his brother.
Then he killed him.
- Genesis 4:8

Cain becomes a servant of Satan. It happened before the killing of Hevel. But the fruit of murder testifies to the truth of this reality. Cain claims allegiance to a kingdom. One of the overarching themes of Scripture is that there are really only two kingdoms—the kingdom of G_d and the kingdom of Satan. Genesis 1-11 establishes this track, and it remains a main narrative throughout Scripture, all the way to the end of the book of Revelation. 

But here we have one willing to kill to get what he wants. Cain. 1 John 3:12 tells us that it was out of envy that Cain killed Hevel. His self-righteousness was exposed. In this way, Cain correlates to Barabbas. 

Do not be like Cain,
from out of his wickedness,
and slayed his brother.
And the reason he slayed him?

Because his works were evil,
but his brother’s, 
righteous. 
- 1 John 3:12

And Hevel, for his part, was willing to die for his brother. How can we be sure Hevel’s murder was also a sacrifice? Because G_d views Hevel’s death as a sacrifice. 

And the mediator of a new covenant, 
to Jesus,
and to the sprinkled blood,
which speaks better than Hevel’s.
- Hebrew 12:24

What does the sprinkled blood of Hevel speak? It speaks “innocent, righteous.” How does Jesus’ blood speak better, stronger than Hevel’s? Because Jesus is perfectly innocent and perfectly righteous. The comparison in Hebrews 12:24 between Jesus and Hevel only makes sense only if both are viewed as sacrifices. 

The anchoring between the Passover Pardon, as told in Matthew 27:15-26, and the story of Cain and Hevel, in Genesis 4:1-16, includes:

• The aspect of the offering, one accepted while the other denied
• One who is willing to kill for his kingdom and one who is willing to be a sacrifice for his kingdom

And there is one final parallel that bonds these two stories together. 

The Kingdom of Vengeance

The reason G_d gives the side “excursion” narrative in Genesis 4:17-24 is that the establishing of Cain’s kingdom is symbolic of the establishing of the kingdom of Satan. What’s more, the currency that drives Cain’s kingdom is the currency that drives Satan’s kingdom. And we find this currency on full display in the person of Barabbas. 

And Cain knew his wife.
and she conceived,
and she bore Hanokh.
and he was building a city,
and he named the city after his son, Hanokh. 
- Genesis 4:17

G_d’s Mercy is Steadfast

A man exiled by G_d built the first city. Notice that G_d’s mercy is continually evident in the story. For example, G_d places a sign upon Cain to protect him. As long as Cain lived, G_d gave him the opportunity to repent and return to the kingdom of G_d. But Cain would not have it. 

If your heart beats today, you can be sure the reason is that G_d is continuously giving you the opportunity to repent and return to His kingdom. 

A New Foundation

But Cain builds a city with a new beginning – a new foundation, as reflected in the meaning behind his firstborn and the new city’s name. A new foundation as opposed to what? A foundation built upon G_d and G_d’s kingdom. Cain decides to embrace his rebellion against His Creator. 

Harken to Lamech!

How can we be sure? The answer is found in the message Cain’s Kingdom’s spokesperson gives. Who is this spokesperson? It is Cain’s descendent, Lamech. While this is beyond the purpose of this article, we can be sure of his role as kingdom representative because of the contrasting parallels provided with Seth’s genealogy in Genesis 5. Seth also has a descendant named Lamech. This Lamech is the one giving a speech identifying the ethos of the kingdom of G_d in the early pages of Scripture.^[16]

We know Cain’s Lamech speech is important because it is the first (or one of the first) places in Scripture where poetry is used. We know it is important because Lamech gives himself an official introduction. Take heed and listen! Hear ye, Hear ye! Good news! Good news! Euongelion! These are the verbal clues kingdoms use to tell you an official statement is about to be made. 

Hear Ye! Hear Ye!

And Lamech said to his wives, Adah and Zillah, 
“Hear my voice; O wives of Lamech!
Heed my word!"
- Genesis 4:23a

And what is so important that it is deserving as the mouthpiece of Cain’s kingdom? 

“Indeed, a man I have killed for my wound, 
And a boy for my injury.”
- Genesis 4:23b

The justification of murder. Cain’s kingdom’s ethos bears the fruit of murder. But the great murderer is Satan. Cain may have thought he was setting a foundation for his kingdom, but all he did was bow the knee to the great accuser. 

“If sevenfold will Cain be avenged,
then Lamech’s will be seventy-seven.”
- Genesis 4:24

The Cloth of Wickedness

The language of self-righteousness seeks to cover its wickedness, which is the self-justification of evil. Recall that as a coin, self-righteousness’ other side is envy. Together, they result in murder. Self-righteousness attempts to hide this murderous bend under the banner of vengeance to make it sound virtuous.

Notice Lamech’s rationale. His speech identifies Cain as being justified in his vengeance. What was Cain’s act of vengeance? Killing Hevel. Why did he kill Hevel? He envied his brother’s righteousness. He hated that Hevel’s righteousness highlighted his wickedness. The foundation that Cain built his new city upon was “I was in the right to have killed Hevel.” 

Lamech tells us about this currency of vengeance. In the hands of the wicked, under the banner of Satan, as part of the kingdom of Evil, you can never have enough vengeance. You can never have too little reason to be justified in seeking vengeance. Satan’s vengeance is always an overresponse. It calls for a cost much higher than the offense. 

Now we come back to Cain and his offering to G_d. He felt that a bounty of fruit was sufficient to make up for the offense against the Holy One against whom he rebelled. His offense was greater than a baseball, yet a baseball was all he was willing to offer. 

Yet, no offering was too costly when he perceived a slight against himself. He was willing to kill for his injured pride. Thus, he sacrificed his own brother. Worth it, in his estimation. Totally justified in his own mind. 

Barabbas and Christ

Come back to the trial of the Barabbas and the Christ. 

“Jesus! Jesus! Jesus!”

Do you see how we all cry out for a savior? 

“Jesus! Jesus! Jesus!”

Do you see how we all fall into the trap of crying out for a bankrupt savior? 

“Barabbas! Barabbas! Barabbas!”

Do you see how we can be so wrong while thinking we are justified the whole time?

“Barabbas! Barabbas! Barabbas!”

It’s not as though we haven’t been here before. 

“Barabbas! Barabbas! Barabbas!”

We have—all of us. Since Cain and Hevel, we’ve been here. 

“Crucify Him! Crucify Him! Crucify Him!”

And the irony of it all is this: that’s exactly the Savior we needed the whole time. Need still. Will need it in the future. The one who is willing to die for us. The one who is willing to forgive us. 

Who do you choose as your Savior? Do you choose Cain’s militant (insurrectionist), vengeful (murderer), envious (robber) savior in his self-righteous stand of vindication? Do you choose Barabbas? Or do you choose Hevel’s innocent, forgiving, merciful Savior in his righteousness to stand in your place? Do you choose Jesus, who is the Christ? Who. Do. You. Choose? 

Check out this Poem about Barabbas!

The Ghoulish Affair

Footnotes:

---

^[1] Joel Kramer, “Is this Where Jesus was Tried by Pontius Pilate?,” Expedition Bible, accessed July 12, 2024. https://www.youtube.com/watch?v=nKJ6GPvNUgc. The Stone Pavement, the legal proceedings took place in Jerusalem. This is where Pontius Pilate tried Jesus.

^[2] The Greek word here, ἐπίσημος, means notable, remarkable. A specific interpretation of the context drives the translation of “notorious” (see ESV, NASB, CSB, and NET). However, the NIV11 correctly interprets a more neutral translation because it is unclear if the implication is notorious or that Barabbas is renowned for his deeds. Indeed, it is likely that he was viewed favorably by a large portion of his countrymen for killing in an insurrection. He would be seen as a political hero. Before and after Jesus’ earthly ministry, others claiming to be the Messiah sought legitimacy through military and political means. For example, the Bar Kochba Rebellion brought about the destruction of Jerusalem. Jesus Barabbas would appeal to this same demographic. Thus, I find “notorious” to be more of an eisegetical rendering and prefer “famous” as a more neutral translation. 

^[3] Bruce M. Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies’ Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), 56. Some manuscripts include the name “Jesus” before Barabbas in Matthew 27:16-17. These manuscripts are Θ,f¹, 700*, Syr ^s,Pal(mss), arm, geo², Origen^lat, and others attributed to Origen. Influential to my translation, the UBS editorial committee suggests that the reading of τον Βαραββών in Matt 27:17 presupposes the presence of Ίησουν as noted in a scholium in a tenth-century uncial manuscript (S) and twenty minuscule manuscripts. These manuscripts are assigned to Origen, Chrysostom, and Anastasius of Antioch (ca. sixth century). Anastasius of Antioch reads, “In many ancient copies which I have met with I found Barabbas himself likewise called ‘Jesus.’”. Amy Anderson, “The Textual Tradition of the Gospels: Family One in Matthew,” New Testament Tools, Studies and Documents (Leiden: Brill, 2004), 83. Additionally, Anderson argues that Codex 1582 should replace Codex 1 as the archetype of Family 1 because Codex 1582 is related to the text used by Origen in his Commentary on Matthew. Her findings show that the Family 1 archetype and Origen drew upon a common source, “a collection of biblical documents available in Caesarea in the early third century and containing distinctive readings.” Thus, early writings identified Barabbas’ first name as Jesus. A review of Matthew 27:15-26 indicates Matthew’s intentional use of parallelisms to highlight the contrast between Barabbas and Christ. Thus, the UBS editorial committee’s observation of τον Βαραββών in Matt 27:17 presupposes the presence of Ίησουν, along with the historical evidence, deeply strengthens the likelihood that Barabbas’ first name was Jesus. As Origin notes in his commentary on Matthew, there is a drive to keep the precious name of “Jesus” away from one such as Barabbas because “the name Jesus does not apply to any unjust person.” Therefore, it seems likely to me that the original manuscript of Matthew had Ίησουν in construct to τον Βαραββών. This is reflected in my translation of Matthew 27:16-17. The NIV11 and NET both provide “Jesus Barabbas” in their translations. The NET offers the following argument behind their translation, “Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ ƒ1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Iēsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Christon, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).”

^[4] Scott Callahan, “Barabbas,” Daily Dose of Aramaic, accessed July 10, 2024, https://dailydoseofaramaic.com/?s=barabbas.

^[5] The official seat of judgment. 

^[6] Eve

^[7] Genesis 3:15

^[8] The coming one – a term anchored in the Passover Seder. 

^[9] Pilate’s ethnic people group.

^[10] John tells us in his Gospel that Barabbas is also a robber/bandit, meaning he led a life of criminality which included robbing people through violent means. Think of the parable of the Good Samaritan and how he was beaten by robbers (Lk 10:30). For example, Jesus asks when the chief priests come to arrest him, “Have you come out as against a robber, with swords and clubs?” (Mt 26:55; Mk 14:48; Lk 22:52). This detail makes the fact that Jesus was crucified between two robbers more meaningful when we realize Barabbas was a robber. As a murderer, insurrectionist, and robber, he was the chief of the robbers and belonged rightfully on the middle cross.

^[11] Cf Luke 23:19

^[12] Both the singular and plural for ὄχλος is used in Matthew 27:15-26. Why? Everyone makes up the crowd. As Romans 1-3 clearly teaches that “all have sinned – both Jew and Gentile.” We all sentence Jesus to death. We all gladly take his blood upon our hands every. Single. Time. We. Sin. To use Matthew 27 (or any scripture text) as a foundation for antisemitism is to misread, misinterpret, and misapply Scripture. In other words, it is sin.

^[13] See Galatians 3:10-14

^[14] Abel

^[15] The New Testament offers multiple testimonies to Hevel as a prophet and sacrifice. See Matthew 23:35; Luke 11:50-51; Hebrews 11:4, 12:24; 1 John 3:12. 

^[16] I have a book coming out that dives deeper into this comparison. Indeed, it is an overview of Genesis 1-11 and provides insight into how Genesis 1-11 sets the tone and hermeneutical parameters for the rest of Scripture. The book is The Seed of Hope and the Name Above All Names: The Everything Primer.

Jesus helps me understand the world. I am Iz. My goal is to share my daily fight in the hopes of being an example. An example of what exactly? Of someone who is trying live victoriously in Jesus. I fail often. Just as often, the Holy Spirit provides comfort as Jesus advocates for me before God the Father’s throne. It is my constant reality. It is a liberating reality.

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