“Barabbas, Part 2:” by Romans
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Tonight, in preparing this Installment of our Discussion about Barabbas, some of the verses come from “The World's Bible Handbook,” written by Robert Boyd, a gold mine it its own right of Bible Study materials. I will be using – as well as adding some of my own thoughts and Scriptures – his article, “I Am What I Am,” from the section on 1 Corinthians 15. There Mr. Boyd compiles a list that describes the fuller picture of what we, as Christians.
Barabbas, whose name we know so well, spiritually symbolized and prophetically represented each one of us in that he deserved to be punished for his rebellion and lawlessness, yet he was summarily released. In contrast, Jesus, repeatedly declared “Innocent,” was nailed to, and died on, the cross intended for the guilty Barabbas whose name means “son of the father.”
When you become aware of that fact, the amazing significance of Barabbas' being on that Judgment Platform with Jesus, and spiritually symbolizing us, increases exponentially. Tonight, we are going to examine all that we, as the literal adopted children of the Father, are, that Barabbas was NOT.
When it comes time for us to stand before The Judge of the Universe, Christians have already been chosen to be released, unpunished. Jesus died the death penalty that we deserved to suffer! As He did for Barabbas, Jesus Christ gave His Life in my place, and your place. Jesus' Name and “crime” were written and nailed to the cross, while my name, and your name was written in the Lamb's Book of Life. The list that detailed our sins was wiped clean.
The only reason that my name, and the names of each of you, came to be written in the Book of Life is because of the cross... because of Jesus' laying down His Life... because Jesus paid our sin debt, and because He was and is the Lamb of God, slain from the Foundation of World. We must never forget Jesus words, “Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself” (John 10:17-18).
In this Part 2 of “Barabbas,” we will be looking at, what we are as Christians, and what Barabbas was not. Mr. Boyd's list of those differences is powerfully inspiring. His list also serves to point out the stark difference between how the world writes us off as fools, compared to how God provides for us, and has welcomed us into His Family. So, let's begin...
When the mob called for Barabbas instead of Jesus, Barabbas was free to go. But he was not free. He was not free as Jesus frees those who answer His call, and accept His sacrifice in their place. Jesus said, "Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed" (John 8:34-36).
Albert Barnes writes, “If the Son ... - The Son of God - heir of all things - who is forever with God, and who has therefore the right and power to liberate men from their thraldom {or, subjugation},
Shall make you free - Shall deliver you from the bondage and dominion of sin,
Free indeed - Truly and really free. You shall be blessed with the most valuable freedom; not from the chains and oppressions of earthly masters and monarchs, but from the bondage of sin.”
Barabbas was merely released back into the mob, and he disappeared into that crowd, and into history, never to be heard from again. He was guilty, and chosen to be released without punishment... just as we are... But unlike Barabbas, we are not merely chosen to be spared punishment for our sins, we are also forgiven.
Do you realize that? Barabbas was never forgiven. That was not part of the Passover custom in releasing a prisoner. Pilate neither forgave nor pardoned Barabbas for his rebellion and his many crimes. He only released him. We read, in stark contrast, of our experience in Romans 4:7: “Blessed are they whose iniquities are forgiven, and whose sins are covered.”
Matthew Henry writes, “The nature of forgiveness. It is the remission of a debt or a crime; it is the covering of sin, as a filthy thing, as the nakedness and shame of the soul. God is said to cast sin behind his back, to hide his face from it, which, and the like expressions, imply that the ground of our blessedness is not our innocency, or our not having sinned (a thing is, and is filthy, though covered; justification does not make the sin not to have been, or not to have been sin), but God's not laying it to our charge.”
That, my friends, is who we are, and that is what Barabbas was not: Blessed, because we are forgiven. Barabbas was merely released without punishment. Pilate did not forgive him, pardon him or wipe out his criminal record. His crimes and guilt remained.
His sinful nature, his worldly attractions, along with his willingness to fulfill those attractions and addictions and lusts all remained. He was merely released, not forgiven. We were chosen to be spared the punishment that we deserved, and we are also forgiven!
There was no admonition to Barabbas from Pilate about turning his life around. We, in contrast, are told in Romans 12:1-2: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.”
The word “transformed” in verse two is translated from the Greek word, “metamorphoo,” (pronounced: met-am-or-fo'-o) from which we get the English “metamorphosis.” We apply it to the radical change that takes place when a lowly, ugly, creep-crawly, earth-bound caterpillar changes into a beautiful, colorful, airborne butterfly.
That is how radical the change is that God looks to take place when we embrace His Son, His Holy Spirit, His Way, and every facet of His Plan of Salvation. Barabbas was not transformed in this way. He merely left the Judgment Platform, and to very likely resume his old ways. Both the Bible and secular history are utterly silent about any conversion of any kind on his part. Not so with us...
We are a new creation:
2 Corinthians 5:17: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
We are crucified with Christ:
Romans 6:6: “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him:”
Galatians 2:20: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”
Albert Barnes writes, “I am crucified with Christ - In the previous verse, Paul had said that he was dead. In this verse he states what he meant by it, and shows that he did not wish to be understood as saying that he was inactive, or that he was literally insensible to the appeals made to him by other beings and objects. In respect to one thing he was dead; to all that was truly great and noble he was alive. To understand the remarkable phrase, “I am crucified with Christ,” we may remark:
(1) That this was the way in which Christ was put to death. He suffered on a cross, and thus became literally dead.
(2) In a sense similar to this, Paul became dead to the Law, to the world, and to sin. The Redeemer by the death of the cross became insensible to all surrounding objects, as the dead always are. He ceased to see, and hear, and was as though they were not. He was laid in the cold grave, and they did not affect or influence him.
So Paul says that he became insensible to the Law as a means of justification; to the world; to ambition and the love of money; to the pride and pomp of life, and to the dominion of evil and hateful passions. They lost their power over him; they ceased to influence him.
(3) This was with Christ, or by Christ. It cannot mean literally that he was put to death with him, for that is not true. But it means that the effect of the death of Christ on the cross was to make him dead to these things, in like manner as he, when he died, became insensible to the things of this busy world. This may include the following things:
(a) There was an intimate union between Christ and his people, so that what affected him, affected them; (b) The death of the Redeemer on the cross involved as a consequence the death of his people to the world and to sin. It was like a blow at the root of a vine or a tree, which would affect every branch and tendril or like a blow at the head which affects every member of the body.
(c) Paul felt identified with the Lord Jesus; and he was willing to share in all the ignominy and contempt which was connected with the idea of the crucifixion. He was willing to regard himself as one with the Redeemer. If there was disgrace attached to the manner in which he died, he was willing to share it with him.
He regarded it as a matter to be greatly desired to be made just like Christ in all things, and
even in the manner of his death. This idea he has more fully expressed in Philippians 3:10, “That I may know him, (that is, I desire earnestly to know him,) and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
Christ liveth in me - Christ was the source of all the life that he had... that must mean that {H}is grace resided in him; that his principles actuated him: and that he derived all his energy, and zeal, and life from his grace. The union between the Lord Jesus and the disciple was so close that it might be said the one lived in the other.
So the juices of the vine are in each branch, and leaf, and tendril, and live in them and animate them; the vital energy of the brain is in each delicate nerve - no matter how small - that is found in any part of the human frame. Christ was in him as it were the vital principle. All his life and energy were derived from him.
And the life which I now live in the flesh - As I now live on the earth surrounded by the cares and anxieties of this life. I carry the life-giving principles of my religion to all my duties and all my trials.
I live by the faith of the Son of God - By confidence in the Son of God, looking to him for strength, and trusting in his promises, and in his grace. Who loved me, etc. He felt under the highest obligation to him from the fact that he had loved him, and given himself to the death of the cross in his behalf.”
When Barabbas came down from that Judgment Platform a free man, he disappeared into the mob that called for his release, without any understanding on anyone's part that he should turn his life around and forsake who he was. This is not true for us as Christians. We are saved from the penalty of sin by grace, but beginning in Romans 6:1 the Apostle Paul asks, “What shall we say then? Shall we continue in sin, that grace may abound? God forbid...”
He continues, “How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”
Of this, Matthew Henry writes, “The apostle's transition, which joins this discourse with the former, is observable: “What shall we say then? What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? Shall we continue in sin that grace may abound?
Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?” No, it is an abuse, and the apostle startles at the thought of it: “God forbid; far be it from us to think such a thought.” He entertains the objection as Christ did the devil's blackest temptation (see Matthew 4:10): Get thee hence, Satan.
Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, (see Titus 1:1).
The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads: - His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.
I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification - dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.
1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin (Romans_6:2), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1 Peter 4:3. Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified.”
After he was chosen to be released without punishment, no one included Barabbas in the admonition, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:1-2).
Of this, Albert Barnes writes, “I beseech you - The apostle, having finished the argument of this Epistle, proceeds now to close it with a practical... application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of people; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God.
Therefore - As the effect or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters is suited to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apostle never supposed that the tendency of the doctrines of grace was to lead to licentiousness.
Many have affirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance of the saints. But it is plain that Paul had no such apprehensions. After having fully stated and established those doctrines, he concludes that we ought therefore to lead holy lives, and on the ground of them he exhorts people to do it...
By the mercies of God - The word “mercies” here denotes favor shown to the undeserving, or kindness, compassion, etc. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament; (see 2 Corinthians 1:3), where God is called “the Father of mercies;” (see Philippians2:1; Colossians_3:12; and Hebrews 10:28).
The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God.
That ye present - The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform.
Your bodies - The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here the same as to say, present Yourselves, your entire person, to the service of God; (compare 1 Corinthians 6:16 and James_3:6).
It was not customary or proper to speak of a sacrifice as an offering of a soul or spirit, in the common language of the Jews; and hence, the apostle applied their customary language of sacrifice to the offering which Christians were to make of themselves to God.
A living sacrifice - A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honor of God. In the case of an animal, it was slain, and the blood offered;
in the case of any other offering, as the first-fruits, etc., it was set apart to the service of God...
This is the offering which the apostle entreats the Romans to make: to devote themselves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honor in any way which he might command. This is the nature of true religion.
Living - The expression probably means that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour.
There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice; one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely unto God. This is religion.
Holy - This means properly without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer what was lame, or blind, or in anyway deformed... If offered without any of these defects, it was regarded as holy, that is, appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the vigor of our minds, and talents, and time...
Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives.
Acceptable unto God - They are exhorted to offer such a sacrifice as will be acceptable to God; that is, such a one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the pagan; the pilgrimages of the Muslims; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him.
They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to God, is the highest recompense we can have. It matters little what people think of us, if God approves what we do. To please him should be our highest aim; the fact that we do please him is our highest reward.
Which is your reasonable service - The word rendered “service” properly denotes worship, or the homage rendered to God. The word “reasonable” with us means what is “governed by reason; thinking, speaking, or acting conformably to the dictates of reason” (Webster); or what can be shown to be rational or proper. This does not express the meaning of the original.
That word λογικὴν logikēn denotes what pertains to the mind, and a reasonable service means what is mental, or pertaining to reason. It stands opposed, nor to what is foolish or unreasonable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is what pertains to the mind, or is spiritual; that of the Jew was external.
We may learn from this verse, (1) That the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable. (2) We are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve.
(3) The character of God is such as should lead us to that. It is a character of mercy; of long-continued and patient forbearance, and it should influence us to devote ourselves to him. And, (4) It should be done without delay. God is as worthy of such service now as he ever will or can be. He has every possible claim on our affections and our hearts.
And be not conformed ... - The word rendered “conformed” properly means to put on the form, fashion, or appearance of another. It may refer to anything pertaining to the habit, manner, dress, style of living, etc., of others.
Christians should not conform to the maxims, habits, feelings, etc., of a wicked, luxurious, and idolatrous age, but should be conformed solely to the precepts and laws of the gospel; or the same principle may be extended to every age, and the direction may be, that Christians should not conform to the prevailing habits, style, and manners of the world, the people who know not God.
They are to be governed by the laws of the Bible; to fashion their lives after the example of Christ; and to form themselves by principles different from those which prevail in the world. In the application of this rule there is much difficulty. Many may think that they are not conformed to the world, while they can easily perceive that their neighbor is.
They indulge in many things which others may think to be conformity to the world, and are opposed to many things which others think innocent. The design of this passage is doubtless to produce a spirit that should not find pleasure in the pomp and vanity of the World; and which will regard all vain amusements and gaieties with disgust, and lead the mind to find pleasure in better things.
Be ye transformed - The word from which the expression here is derived means “form, habit.” The direction is, “put on another form, change the form of the world for that of Christianity.” This word would properly refer to the external appearance, but the expression which the apostle immediately uses, “renewing of the mind,.” … {to} cultivate a spirit attached to God, and his kingdom and cause.
By the renewing - By the making new; the changing into new views and feelings. The Christian is often represented as a new creature; (2 Corinthians 5:17; Galatians 6:15; Ephesians 4:24 and 1 Peter 2:2).
Your mind - The word translated “mind” properly denotes intellect, as distinguished from the will and affections. But here it seems to be used as applicable to the whole spirit as distinguished from the body, including the understanding, will, and affections. As if he had said,
Let not this change appertain to the body only, but to the soul.
Let it not be a mere external conformity, but let it have its seat in the spirit. All external changes, if the mind was not changed, would be useless, or would be hypocrisy. Christianity seeks to reign in the soul; and having its seat there, the external conduct and habits will be regulated accordingly.”
We know nothing of Barabbas after his release. No one can say with any certainty that he did not, at some later point in his life, become a Christian. The conversion of Saul of Tarshish who breathed out slaughter against the Church (Acts ) into the Apostle Paul was far less likely to have been expected, and far less believable and rational an outcome, but was, nonetheless, a fact of history. We just don't know the final outcome of Barabbas.
What we do know is that we, as believers, have been chosen to be released without punishment. And we know that the death that we deserved to die as punishment for our disobedience and rebellion against God was conferred upon Jesus Christ. As Isaiah so powerfully wrote, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (Isaiah 53:6).
Barabbas' presence on that Judgment Platform was a powerful symbolic presence when he was, as each of us are, chosen to be released without punishment. But it doesn't end there for us... that is only our beginning. We read, “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love” (Ephesians 1:4).
Next week, God willing, we will look at that, in greater detail. I hope you all can join me for that review and examination.
This concludes our Discussion, “Barabbas, Part 2.”
This Discussion was originally presented “live” on April 20th, 2022.
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