Barabbas is a figure in the Christian narrative of the Passion of Jesus, in which he is the insurrectionary whom Pontius Pilate freed at the Passover feast in Jerusalem.
The penalty for Barabbas' crime was death by crucifixion, but according to the four canonical gospels and the non-canonical Gospel of Peter there was a prevailing Passover custom in Jerusalem that allowed or required Pilate, the praefectus, or governor of Judaea, to commute one prisoner's death sentence by popular acclaim, and the ’crowd’ (ochlos) which has become ""the Jews"" and ""the multitude"" in some translations, were offered a choice of whether to have Barabbas or Jesus released from Roman custody.
According to the closely parallel gospels of Matthew (27:15-26), Mark (15:6-15), and Luke (23:13 - 25), and the more divergent accounts in John (18:38-19:16) and the Gospel of Peter, the crowd chose Barabbas to be released and Jesus of Nazareth to be crucified. A passage found only in the Gospel of Matthew has the crowd saying, "Let his blood be upon us and upon our children".
The story of Barabbas has special social significances, because it has historically been used to lay the blame for the crucifixion of Jesus on the Jews, and to justify anti-Semitism; an interpretation dismissed by Pope Benedict XVI in his 2011 book, in which he also questions the historicity of the passage in Matthew.
Scholar Hyam Maccoby argues that Jesus was known as ’bar-Abba’, because of his custom of addressing God as 'Abba' in prayer and referring to God as Abba in his preaching. It follows that when the Jewish crowd clamoured before Pontius Pilate to ’free Bar Abba’ they could have meant Jesus.
According to Jewish scholar Hyam Maccoby, anti-Semitic elements in the Christian church may have altered the narrative to make it appear that the demand was for the freedom of somebody else (a brigand or insurrectionist) named ""Barabbas"". For Maccoby, this may have been part of the tendency to shift the blame for the crucifixion of Jesus towards the Jews and away from the Romans.
When Jesus was arrested an threatened with execution, according to the New Testament account, his captors (led by Pontius Pilate, the Roman governor) offered to spare him if enough people would call for his release. This was a custom usually carried out on a feast day; to release a prisoner at the people's request.
On that day both Jesus and another prisoner, Barrabas, were due to be killed. Pilate's wife asked him to spare Jesus, and so did many others; but many chief priests and Jewish elders, who hated Jesus because he undermined their authority, persuaded the mass of the people to call for Barrabas to be spared instead. When the crowd were asked what should be done with Jesus, they replied, "Crucify him."
Pilate himself believed this was wrong; but as it was the will of the people, he publicly washed his hands, to show that he took no responsibility, and gave orders for the execution.
Barabbas WAS me. A sinner that the public chose over God's Son who died so that we could have eternal life through salvation. Now because of Jesus dying and raising up I am his child and accept the fact that he carried my sin to the cross.
Barabbas was a killer who was sent to prison and when it came time for jesus to be judge the people shouted for barabbas to be set free and to take jesus and put him to death instead.
Barabbas , More correctly named Jesus Bar Abbas , the ‘Son of the Father ‘ as opposed to ‘ Jesus the one who is called an anointed one.’
"a notorious prisoner, called Jesus Barabbas. . . . Release to plyou, Jesus Barabbas or Jesus who is called Christ?"
EVIDENCE: Theta f1 700* syr(s,pal) . "In the Christian narrative of the Passion of Jesus, Barabbas, according to some texts Jesus bar-Abbas, (Aramaic: בר-אבא, Bar-abbâ, "son of the father"), was the insurrectionary whom Pontius Pilate freed at the Passover feast in Jerusalem."
It is beyond co-incidence that Pontius Pilate had ‘ The Son of the Father’ and ‘ The Son of God’ in his prison cells at the same time. It is more likely to be a story to demonstrate that a murderer is less offensive ( or the lesser sin ) to the Pharisees than someone who claims, without authorisation, that he has been appointed by God ( for a particular mission on Earth ).
It is worthy to note that under Roman law it is forbidden for crucified victims to be allowed a burial. Since a burial would negate the purpose of a crucifixion, which is to dishonour the body and leave the flesh to be pecked by vultures and the bones to be bleached in the sunshine. If the prisoner(s) where to be honoured with a burial after their death, they would have been decapitated, not crucified.
These two anomalies should aid any observer when deciding the veracity of the Christian gospels.
Barabbas was the first beneficiary of the cross of Christ. In a way, it was his cross that had been carried by the Lord Jesus Christ. Through the crucifixion of Jesus Christ, Barabbas became free, a great symbol of what does the death of Christ really mean for the world. Christ's death is the panacea for the sins of the world and even a wretched sinner like Barabbas is not out of that circle of grace.
The criminal they released instead of Releasing Innocent Jesus Christ.
He is a rebellion man who was freed by Pontius Pilate at the passover feast in Jerusalem