“Barabbas, Part 3” by Romans
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Tonight, we are continuing our examination of Barabbas, or, more accurately, all that Barabbas was not. Last week, we ended our Discussion with the following statement: "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).
Of this, Albert Barnes writes, "The general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan.
It was not a recent plan; it was not an afterthought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel. Those blessings had all the value, and all the assurance of “permanency,” which must result from that fact. The phrase “according as” implies that these blessings were in conformity with that eternal plan, and have flowed to us as the expression of that plan. They are limited by that purpose, for it marks and measures all. It was as God had chosen that it should be, and had appointed in his eternal purpose.
He hath chosen us - The word “us” here shows that the apostle had reference to individuals, and not to communities. It includes Paul himself as one of the “chosen,” and those whom he addressed - the mingled Gentile and Jewish converts in Ephesus. That it must refer to individuals is clear.
Of no “community” as such can it be said that it was” chosen in Christ before the foundation of the world to be holy.” It is not true of the Gentile world as such, nor of anyone of the nations making up the Gentile world. The word rendered here “hath chosen” is from a word meaning “to lay out together,” (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things.
It is applied to things, as in Luke 10:42, Mary “hath chosen that good part;” - she has made a choice, or selection of it, or has shown a “preference” for it. (See 1 Corinthians 1:27), “God hath chosen the foolish things of the world;” he has preferred to make use of them among all the conceivable things which might have been employed” to confound the wise.”
It denotes “to choose out,” with the accessary idea of kindness or favor (see Mark 13:20), “for the elect’s sake whom “he hath chosen,” he hath shortened the days.” John 13:18, “I know whom I have chosen.” Acts 13:17, “the God of this people of Israel “chose” our fathers;” that is, selected them from the nations to accomplish important purposes. This is evidently the sense of the word in the passage before us.
It means to make a selection or choice with the idea of favor or love, and with a view to impart important benefits on those whom be chose. The idea of making some “distinction” between them and others, is essential to a correct understanding of the passage - since there can be no choice where no such distinction is made. He who chooses one out of many things makes a difference, or evinces a preference - no matter what the ground or reason of his doing it may be.
Whether this refers to communities and nations, or to individuals, still it is true that a distinction is made or a preference given of one over another. It may be added, that so far as “justice” is concerned, it makes no difference whether it refers to nations or to individuals. If there is injustice in choosing an “individual” to favor, there cannot be less in choosing a “nation” - for a nation is nothing but a collection of individuals.
In him - In Christ. The choice was not without reference to any means of saving them; it was not a mere purpose to bring a certain number to heaven; it was with reference to the mediation of the Redeemer, and his work. It was a purpose that they should be saved “by” him, and share the benefits of the atonement. The whole choice and purpose of salvation had reference to him, and “out” of him no one was chosen to life, and no one out of him will be saved.
Before the foundation of the world - This is a very important phrase in determining the time when the choice was made. It was not an “afterthought.” It was not commenced in time. The purpose was far back in the ages of eternity. But what is the meaning of the phrase “before the foundation of the world?” Dr. Clarke supposes that it means “from the commencement “of the religious system of the Jews,” which,” says he, “the phrase sometimes means.”
Such principles of interpretation are they compelled to resort to who endeavor to show that this refers to a national election to privileges, and who deny that it refers to individuals. On such principles the Bible may be made to signify anything and everything. Dr. Chandler, who also supposes that it refers to nations, admits, however, that the word “foundation” means the beginning of anything; and that the phrase here means, “before the world began” There is scarcely any phrase in the New Testament which is more clear in its signification than this.
The word rendered “foundation” means properly a laying down, a founding, a foundation - as where the foundation of a building is laid - and the phrase “before the foundation of the world” clearly means before the world was made, or before the work of creation; in all which places the phrase “the foundation of the world” means the beginning of human affairs; the beginning of the world; the beginning of history, etc.
Thus, in John 17:24, the Lord Jesus says, “thou lovedst me before the foundation of the world,” i. e., from eternity, or before the work of creation commenced. Thus, Peter says (in 1 Peter 1:20) of the Saviour, “who verily was fore-ordained before the foundation of the world.” It was the purpose of God before the worlds were made, to send him to save lost men; compare Rev_17:8. Nothing can be clearer than that the phrase before us must refer to a purpose that was formed before the world was made.
It is not a temporary arrangement; it has not grown up under the influence of vacillating purposes; it is not a plan newly formed, or changed with each coming generation, or variable like the plans of people. It has all the importance, dignity, and assurances of stability which necessarily result from a purpose that has been eternal in the mind of God. It may be observed here,
(1) That if the plan was formed “before the foundation of the world,” all objections to the doctrine of an “eternal” plan are removed. If the plan was formed “before” the world, no matter whether a moment, an hour, a year, or millions of years, the plan is equally fixed, and the event equally necessary. All the objections which will lie against an “eternal” plan, will lie against a plan formed a day or an hour before the event. The one interferes with our freedom of action as much as the other.
(2) If the plan was formed “before the foundation of the world,” it “was eternal.” God has no new plan, He forms no new schemes. He is not changing and vacillating. If we can ascertain what is the plan of God at any time, we can ascertain what his eternal plan was with reference to the event. It has always been the same - for “he is of one Mind, and who can turn him?” (see Job 23:13). In reference to the plans and purposes of the Most High, there is nothing better settled than that what he actually does, he always meant to do - which is the doctrine of eternal decrees.
That we should be holy - Paul proceeds to state the “object” for which God had chosen his people... It is not that they may flatter themselves that they are safe, and then live as they please. It is not that they may live in sin. The tendency among people has always been to abuse the doctrine of predestination and election; to lead people to say that if all things are fixed there is no need of effort;
that if God has an eternal plan, no matter how people live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine suited to excite the gratitude of Christians, and the whole tendency and design of the doctrine, according to him, is to make people holy, and without blame before God in love.
And without blame before him in love - The expression “in love,” is probably to be taken in connection with the following verse, and should be rendered “In love,” having predestinated us unto the adoption of children.” It is all to be traced to the love of God. (1) It was love for us which prompted to it. (2) It is the highest expression of love to be ordained to eternal life - for what higher love could God show us? (3) It is love on his part, because we had no claim to it, and had not deserved it.”
As we continue, another thing that we have as believers in Christ, besides being chosen to be released with punishment, and that Barabbas was not offered, and that he did not receive is Peace. We read in Romans 5:1: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” Let's not just read over this verse wthout letting it sink in. I am going to read it, again, more slowly this time: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:”
Matthew Henry has this to say this, tonight: “The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.
I. We have peace with God. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made.
By faith we lay hold of God's arm and of his strength, and so are at peace. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God, which was his honour, but not his peculiar honour: Christ has called his disciples friends, (in John 15:13-15).
And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ - through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator.
But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, (see Ephesians 2:14), not only the maker, but the matter and maintainer, of our peace (see Colossians 1:20). We read in 1 Corinthians 2:9: “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”
Well, that's in the future, but I wanted to know what we have now in the present. That phrase, “we have peace,” (present tense) kept playing in my head. On a whim, not really sure what I would find, I performed an “exact phrase” search in e-Sword software for the phrase: “we have.” I wanted to see what Scripture taught us that we have, as believers in God, and in His Son Jesus Christ.
I remembered what the Apostle Paul wrote to the Ephesians when he reminded them of their life before coming to Christ. He wrote in Ephesians 2:12-14: “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world...
But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace who hath made both one, and hath broken down the middle wall of partition between us;” ” Jesus is (present tense) our peace, Who has made both one...
I will allow Albert Barnes to explain what is being said, here: “The “peace” here referred to is that by which a “union” in worship and in feeling has been produced between the Jews and the Gentiles. Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings.
The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope...
They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. “The best way to produce peace between alienated minds is to bring them to the same Saviour.”
That will do more to silence contentions, and to heal alienations, than any or all other means. Bring people around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love at Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions.
The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds every where, and to diffuse abroad the feeling of universal brotherhood.
Who hath made both one - Both Gentiles and Jews. He has united them in one society.
And hath broken down the middle wall - There is an allusion here undoubtedly to the wall of partition in the temple by which the court of the Gentiles was separated from that of the Jews.
The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.”
Gentiles had, along with Jews, access to formerly inaccessible areas of the Temple. We all, believing Jews and Gentiles alike, now have (present tense) access to areas formerly inaccessible areas even to Jews, namely the Holy of Holies, formerly separated by the Veil of the Temple. It was ripped from top to bottom when Jesus died on the cross. But we don't just have access to the physical type of the True in Heaven, we have actual access to the Throne of Grace, to which we can approach – even boldly – and are welcomed when we do, for help in time of need as clearly stated in Hebrews 4:16.
These benefits and blessing are just the appetizers for what God has already begun to pour out on us as believers in Him and in His Son. None of these things, even on a physical level, much less on a spiritual level, were bestowed upon Barabbas once he left Pilate's judgment platform. I am quite sure he was exhilarated to have been chosen to be released without punishment, but our being chosen by Jesus, from the Foundation of the World, to be released from punishment, was just the beginning of the good things that we receive here and now on the earth!
We will now go through the best and most fitting of the “we have” statements as they occur in the New Testament. And, as is usually the case when I do this, I am quite energized to see all of these “we have” statements, occurring in rapid-fire succession, building on each other, and, for me, increasing my desire to praise God more and more with each additional verse.
Let's start at Romans 5:2, referring to Jesus: “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”
Adam Clarke writes, “By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God.
We have access - We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance.
Into this grace - This state of favor and acceptance.
Wherein we stand - Having firm footing, and a just title through the blood of the Lamb to the full salvation of God. And rejoice - Have solid happiness, from the evidence we have of our acceptance with Him. In hope of the glory of God - Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges - that they have the temple of God among them;
that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, etc., signified.
We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable {or, inexpressible} glories of God in prospect.”
Romans 5:11: “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.”
John Gill writes, “And not only so, but we also joy in God,.... Something seems here to be understood, and which is to be supplied thus; not only we are saved by his life, and from wrath through him; not only are we reconciled to God by his Son, and Spirit; not only Christ has died for us while sinners and ungodly; not only do we glory in tribulations, and rejoice in hope of the glory of God: "but we also joy in God" himself, as our covenant God and Father in Christ, as the God of all grace, peace, and salvation;
in his perfections, as engaged on our side, and as glorified in our salvation; in the purposes of God, and his covenant transactions with his Son, as they are made known in the everlasting Gospel; in all his providential dispensations, which are mercy and truth; and in our being of him in Christ, and Christ's being made unto us wisdom, righteousness, sanctification, and redemption; in all the blessings of grace we receive from him, the glory of which is his due; and in his sight and presence, and in the enjoyment of him. The means by which saints come at this joying and glorying in God, is
through our Lord Jesus Christ; not the light of nature, nor the law of Moses, nor any works of righteousness done by men, nor through angels or saints, but Christ, and him only; for it is only in and through him that God is their covenant God and Father; by him only have they the agreeable view of his glorious perfections; in him only all his purposes and promises have their fulfilment;
it is by his hands, and through his blood, that all the blessings of grace are conveyed to them; their access to God is only by him; and by him they give the praise and glory of every mercy to him. And the ground of this joy is the expiation of sin by Christ,
by whom we have now received the atonement; atonement is not made, but received by us; which denotes the application of the atoning blood and sacrifice of Christ to the conscience, the Spirit's witness of interest in it, and the office of faith, as a recipient of it: it is not faith, nor anything else of the creature's, that makes the atonement, only Christ; but faith receives it from him, and by him; which, as it is the ground of present joying in God, so it is the foundation of hope of future glory:
the word "now" refers to the Gospel dispensation. The poor Jews are at the utmost loss about atonement: sometimes they tell us it is by confession, repentance, and good works; sometimes by beneficence and hospitality; sometimes they say their captivity is their atonement; and, at other times, that death expiates all their sins. Blessed be God for the atoning sacrifice of Christ!
(c) T. Bab. Yoma, fol. 85. 2. & 86. 1. Misn. Sanhedrin, c. 6. sect. 2. Zohar in Gen. fol. 107. 1. (d) T. Bab. Chagiga, fol. 27. 1. & Roshhashana, fol. 18. 1, & Yebamot, fol. 105. 1. (e) T. Bab. Taanith, fol. 16. 1. & Sanhedrin, fol. 37. 2. Maimon. Hilch. Teshuba, c. 2. sect. 4. (f) T. Bab. Beracot, fol. 60. 1. Hieros. Yoma, fol. 38. 2. T. Bab. Moed Katon, fol. 28. 1. & Yoma, fol. 42. 1. Gloss in ib.”
1 Corinthians 2:12: “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.”
Matthew Henry writes, “The Spirit of God knows the things of God because he is one with God. And as no man can come at the knowledge of what is in another man's mind till he communicates and reveals it, so neither can we know the secret counsels and purposes of God till they are made known to us by his Holy Spirit. We cannot know them at all till he had proposed them objectively (as it is called) in the external revelation; we cannot know or believe them to salvation till he enlightens the faculty, opens the eye of the mind, and gives us such a knowledge and faith of them.
And it was by this Spirit that the apostles had received the wisdom of God in a mystery, which they spoke. “Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things freely given to us of God; not the spirit which is in the wise men of the world, nor in the rulers of the world, but the Spirit which is of God, or proceedeth from God.
We have what we deliver in the name of God by inspiration from him; and it is by his gracious illumination and influence that we know the things freely given to us of God unto salvation” - that is, “the great privileges of the gospel, which are the free gift of God, distributions of mere and rich grace.” Though these things are given to us, and the revelation of this gift is made to us, we cannot know them to any saving purpose till we have the Spirit. The apostles had the revelation of these things from the Spirit of God, and the saving impression of them from the same Spirit.”
1 Corinthians 2:16: “For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.”
Matthew Henry writes, “Who can enter so far into the mind of God as to instruct him who has the Spirit of God, and is under his inspiration? He only is the person to whom God immediately communicates the knowledge of his will. And who can inform or instruct him in the mind of God who is so immediately under the conduct of his own Spirit? Very few have known any thing of the mind of God by a natural power.
But, adds the apostle, we have the mind of Christ; and the mind of Christ is the mind of God. He is God, and the principal messenger and prophet of God. And the apostles were empowered by his Spirit to make known his mind to us. And in the holy scriptures the mind of Christ, and the mind of God in Christ, are fully revealed to us. Observe, It is the great privilege of Christians that they have the mind of Christ revealed to them by his Spirit.”
The Sermon Bible tells us, “What is the mind of Christ? Is it some high intellectual attainment? Or is it some great moral victory over the affections? The expression is evidently a very full one; for you may take the words of a man and you may take the actions of a man, and still fall short of the mind of that man. For the mind of a man is the spirit of a man. It is the motive which actuates him; it is the feeling which is unconsciously moulding his conduct every moment; it is the inner life which is continually giving the tone and the character to his outer being.
II. The believer is always striving after the mind of Christ. Nothing less will satisfy him, because nothing less will satisfy God. The soul of Jesus, infinitely stored with the Holy Spirit, becomes a fountain from whence again that Spirit is always pouring out into His own people; so that if ever we receive any grace of the Spirit, we are actually receiving a portion, however small, of the mind of Jesus Christ.
III. See, then, the way by which you are to obtain the mind of Christ. Every way you can, live close to Him, think of Him, meditate upon Him, hold communion with Him, lie at His feet, do constantly acts for His sake, suffer for Him, laud Him; talk of Him, lean upon Him, realise communion with Him, and invariably as you do this you are catching His mind.
IV. Note some of the advantages which belong to those who really have the mind of Christ. (1) No man can really understand the Bible who does not bring to the study of it the mind of Christ. (2) The possession of the mind of Christ is a wonderful clue to bear with us in the intricate windings of the daily labyrinth of life. (3) They have the benefit of the mind of Christ who wish to pray rightly. Those who bring Christ in them to their knees, having the mind of Christian asking, know what is the mind of Christ in giving.” J. Vaughan, Fifty Sermons, 1874, p. 144.
References: 1 Corinthians 2:16.—Homilist, vol. ii., p. 274. 1Cor 2—W. Simpson, Christian World Pulpit, vol. xxix., p. 28. 1Cor 2—F. D. Maurice, Sermons, vol. ii., p. 197.”
This concludes this evening's Discussion, “Barabbas, Part 3.”
This Discussion was originally presented “live” on April 27th, 2022.
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