John 18:40 · Bible study
John 18:40 Commentary: The Crowd Chooses a Robber Over Jesus
Greek · 7 what the commentators say
Meaning in one sentence
John notes that Barabbas was a ληστής (bandit/insurrectionist), heightening the tragic irony: the crowd rejected the innocent King for a rebel.
Research Summary
- Meaning: The crowd chooses a violent rebel over the innocent Jesus, highlighting human sin and the irony of substitution.
- Key words: ἐκραύγασαν (shouted loudly), λῃστής (bandit/insurrectionist), πάλιν (again, implying a previous cry).
- Main debate: Whether Barabbas was simply a thief or a political insurgent; the lexical meaning and Synoptic details support the latter.
- Theological theme: Substitutionary atonement, the guilty released, the innocent condemned, foreshadowing Christ's death for sinners.
- Best use: To illustrate the depth of human rejection of Christ and the grace of his willing exchange for rebels.
Translation Comparison
BSB Berean Standard Bible 2020
“Not this man,” they shouted, “but Barabbas!” (Now Barabbas was an insurrectionist.)
WEB World English Bible 2000
Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber.
KJV King James Version 1769
Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
ASV American Standard Version 1901
They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
YLT Young's Literal Translation 1898
therefore they all cried out again, saying, `Not this one--but Barabbas;' and Barabbas was a robber.
Darby Darby Bible 1890
They cried therefore again all, saying, Not this [man], but Barabbas. Now Barabbas was a robber.
Douay-Rheims Douay-Rheims Bible 1899
Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.
Translations in other languages (10 available)
Entonces todos dieron voces otra vez, diciendo: No á éste, sino á Barrabás. Y Barrabás era ladrón.
Voltaram pois todos a clamar, dizendo: Não a este, mas a Barrabás!E Barrabás era um ladrão.
Alors de nouveau tous s’ écrièrent: Non pas lui, mais Barabbas. Or, Barabbas était un brigand.
Da schrieen sie wieder allesamt und sprachen: Nicht diesen, sondern Barabbas! Barabbas aber war ein Mörder.
Zij dan riepen allen wederom, zeggende: Niet Dezen, maar Bar-abbas! En Bar-abbas was een moordenaar.
Allora gridaron di nuovo: Non costui, ma Barabba! Or Barabba era un ladrone.
Tedy zasię wszyscy zawołali, mówiąc: Nie tego, ale Barabbasza! A ten Barabbasz był zbójca.
Тогда опять закричали все, говоря: не Его, но Варавву. Варавва же был разбойник.
他們又 喊 著說：「不要 這人， 要巴拉巴！」 這巴拉巴 是 個強盜。
Then again they gave a loud cry, Not this man, but Barabbas. Now Barabbas was an outlaw.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 18:40
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the profound irony at work in this verse. The Cambridge Bible for Schools and Colleges calls John's parenthetical remark, 'Now Barabbas was a robber', 'tragically impressive,' comparing it to 'Jesus wept' and 'it was night.' Vincent's Word Studies notes that ληστής (not κλέπτης) means bandit or insurgent, someone who combines robbery with violence and often political rebellion. Mark 15:7 and Luke 23:19 confirm that Barabbas had committed murder in an insurrection. Matthew Henry, Gill, and Clarke all highlight the moral inversion: the sinless Son of God is rejected while a notorious criminal is set free. The crowd's choice is unanimous, πάντες, 'all', and John's choice of the verb ἐκραύγασαν (a loud, persistent shout, says Vincent) underlines the hostility. No commentator disputes the basic narrative: Pilate offered Jesus the King, and they demanded Barabbas. The theological point they share is that this moment displays humanity's preference for violence and rebellion over the Prince of Peace.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The crowd rejected Jesus and demanded the release of a criminal named Barabbas, whom John describes as a robber/insurrectionist.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The crowd's motivation | The crowd, led by the chief priests, deliberately rejected Jesus in favor of Barabbas. | Some commentators (e.g., Clarke) emphasize the people's inherent malice and 'love of the world'; others (e.g., Cambridge) note that the crowd may have been manipulated by the priests and saw Barabbas as a political hero. Both agree the choice was willful. |
| Barabbas's identity (ληστής) | Barabbas was a ληστής, a bandit involved in insurrection and murder, not a petty thief. | Some (e.g., Gill) focus on the theological parallel to sinners in general; others (e.g., Vincent, Cambridge) stress the historical context of political banditry under Roman rule. Both agree the term includes violence and sedition. |
| Pilate's guilt | Pilate declared Jesus innocent but failed to release him. | Clarke and Matthew Henry see Pilate as cowardly but partially sympathetic; Poole and others emphasize that Pilate's moral failure was giving in to the mob despite knowing the truth. All agree he bears responsibility. |
| The name Barabbas ('son of the father') | The name is Aramaic for 'son of the father' and creates an ironic contrast with Jesus, the true Son of the Father. | Gill reads this as a typological emblem of elect sinners freed by Christ's condemnation. Other commentators, such as Cambridge, note the poetic irony but do not press a typological reading. Both see the name as significant for the narrative. |
Historical & Cultural Context
John 18:40 sits at the climax of Jesus's trial before Pilate. The custom of releasing a prisoner at Passover (v.39) is attested in Roman and Jewish sources, a gesture of clemency during a festival that celebrated liberation from Egypt. Pilate, having declared Jesus innocent (v.38), attempts to use this custom to release him, but the crowd refuses.
Barabbas is described by the Greek noun ληστής, which Thayer defines primarily as 'a robber, plunderer, freebooter, brigand.' In first-century Judea, such men were often more than common criminals. The Cambridge Bible explains that 'robber' here refers to 'the bandit or brigand, who is more dangerous to persons than to property, and sometimes combines something of chivalry with his violence.' Mark 15:7 adds that Barabbas was 'bound with his fellow insurgents, men who in the insurrection had committed murder.' Luke 19:6 specifies 'a certain revolt in the city.' Adam Clarke calls him 'a chief robber, a captain of banditti,' probably involved in sedition against Rome. Political banditry was common under Roman occupation; Josephus uses the same word group for leaders of such groups. The crowd likely saw Barabbas as a patriot who fought Rome, whereas Jesus had just refused to lead a political rebellion (v.36).
John's use of πάλιν ('again') assumes the reader knows that a shout had already occurred, likely the same crowd crying 'Crucify!' in the Synoptics, though John does not narrate it separately. The unity of the shout, πάντες, 'all', shows the chief priests had successfully turned the people against Jesus. Pilate, though convinced of Jesus's innocence (v.38), lacked the courage to stand against the mob. His cowardice allowed a murderer to go free and condemned the innocent Son of God.
Textual Notes
The supplied sources note no significant textual variants for John 18:40 itself. Some manuscripts (noted by Gill and reflected in the Syriac, Arabic, Persic, and Ethiopic versions) omit the word 'again' (πάλιν), though the great majority of witnesses include it. This does not affect the meaning of the verse. The variant in Matthew 27:16-17 concerning 'Jesus Barabbas' is not relevant to John's text. The verse is textually stable.
Reception History
John 18:40 has been central to Passion preaching across traditions for its stark portrayal of human rejection of Christ. Early church fathers such as Augustine saw in the choice of Barabbas an emblem of fallen humanity preferring sin to the Saviour. Medieval and Reformation preachers, including Calvin, used the verse to illustrate the doctrine of substitution: the guilty goes free, the innocent dies. In Eastern Orthodox liturgy, the cry 'Not this man, but Barabbas' is recalled during Holy Week to emphasize the crowd's complicity and the depth of Christ's humility. Hymns of the atonement often echo this exchange, portraying Barabbas as a figure for every sinner ransomed by Christ's blood. Modern commentators continue to mine the irony of the name Barabbas ('son of the father') as a counterpoint to Jesus, the unique Son. The verse remains a pointed call to self-examination: whose release do we demand?
Preaching This Verse
Three-point outline
- The Crowd's Unanimous Rejection, 'They all cried out again' (πάντες ἐκραύγασαν). John emphasizes that the rejection of Jesus was not a small faction but the entire mob. Their shout was insistent and loud (Vincent: κραυγάζω is a howling, importunate cry). This exposes the depth of human hostility to God's truth.
- The Irony of the Choice, 'Not this man, but Barabbas.' The innocent Jesus is traded for a guilty rebel. Barabbas's name means 'son of the father' (Aramaic Bar-Abbas), a tragic echo: the true Son of the Father is replaced by a criminal who shares a title but not the reality. Gill notes that Barabbas is an 'emblem' of sinners set free while Christ is condemned in their place.
- The Cost of Cowardice, Pilate knew Jesus was innocent (v.38) but bowed to the crowd. Every person in this story, the priests, the mob, the governor, chooses political safety over justice. The verse calls us to examine where we also prefer convenience over following Christ.
Five-point outline
- Setting the stage, Pilate's offer of a Passover release (v.39). He calls Jesus 'the King of the Jews,' forcing the crowd to choose between the true King and a rebel.
- The shout, 'They all cried out again.' The verb tense (aorist) captures a single, decisive act. The adverb 'again' implies a previous outcry John has not recorded, referencing the familiar narrative (Cambridge).
- The choice, 'Not this man, but Barabbas.' The Greek uses μή (not) for the negative, expressing a refusal of Jesus. The contrast (ἀλλά) is sharp.
- The identity of Barabbas, 'Now Barabbas was a robber.' John makes a parenthetical note. The word ληστής means armed bandit or insurrectionist, not a petty thief. He was guilty of what the priests falsely accused Jesus of (political sedition).
- Theological reversal, The innocent dies; the guilty goes free. This substitution is both the height of human injustice and the pattern of the atonement: Christ takes the place of sinners. 2 Corinthians 5:21 (not quoted here but implied) echoes this exchange.
Illustration hooks
- A courtroom exchange, A judge offers to release one of two prisoners: a doctor who has saved lives, or a bank robber who hurt no one but is still guilty. The crowd chooses the robber because he 'fought the system.' The wrong choice feels righteous to those who make it.
- Everyday trade-offs, You have a choice between attending a church service and sleeping in, between forgiving someone and nursing a grudge. Often the 'easy' choice (like Barabbas) wins over the costly one (like Jesus). This verse invites us to notice which 'Barabbas' we prefer.
- A common saying, 'We get the leaders we deserve.' The crowd chose a violent rebel because he reflected their own anger and frustration. It forces us to ask: what kind of 'king' do our choices reveal we really want?
Questions your congregation is asking
- Why did the crowd hate Jesus so much that they chose a murderer instead?
- How could Pilate know Jesus was innocent and still let him be crucified?
- Is there a 'Barabbas' in my life, something I choose over Jesus because it feels safer or more satisfying?
Leading a Discussion
This verse is the turning point in the trial: Pilate offers Jesus, the crowd demands Barabbas. John adds a one-line description of Barabbas, 'Now Barabbas was a robber', that packs a world of irony. The small group should focus on why that detail matters and what it reveals about human nature, the justice system, and God's plan.
Discussion questions
- Observation: Read John 18:38-40. What does Pilate say about Jesus in verse 38? What custom does he refer to in verse 39? How does the crowd respond in verse 40?
- Interpretation: The Greek word translated 'robber' is ληστής. Look up Mark 15:7 and Luke 23:19. What additional crimes did Barabbas commit? How does this deepen the irony of the crowd's choice?
- Interpretation: Why does John include the parenthetical 'Now Barabbas was a robber' right after reporting the crowd's shout? What effect does it have on the reader?
- Interpretation: The crowd shouts 'Not this man, but Barabbas.' Pilate had just called Jesus 'the King of the Jews' in verse 39. How does this language frame the choice as a rejection of Jesus's kingship?
- Application: Barabbas means 'son of the father' in Aramaic. Jesus is the true Son of the Father. In what ways do we sometimes prefer a substitute 'son', someone or something less demanding, over the real Jesus?
- Application: Pilate knew Jesus was innocent but gave in to the crowd. What pressures in your life make it hard to stand up for what is right, even when you know the truth?
- Application: The innocent man died so a guilty man could go free. How does this verse help you understand the substitutionary nature of Jesus's death? What does it mean for your own standing before God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 27:16 | They had then a notable prisoner called Barabbas. |
| Matthew 27:26 | Then he released Barabbas to them, but Jesus he flogged and delivered to be crucified. |
| Mark 15:7 | There was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder. |
| Mark 15:15 | Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. |
| Luke 23:18 | But they all cried out together, saying, “Away with this man! Release to us Barabbas!”— |
| Luke 23:19 | one who was thrown into prison for a certain revolt in the city, and for murder. |
| Luke 23:25 | He released him who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus up to their will. |
| Acts 3:13 | The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had determined to release him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the Jews' preference for a notorious criminal over Christ as proof of their own cruel character. He also condemns Pilate for knowing the truth yet abandoning justice out of fear, sacrificing the innocent to satisfy a bloodthirsty mob.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the tragic irony that the crowd chooses Barabbas, whose name means son of a father, over the innocent Son of the Father. Barabbas was a political rebel guilty of the very sedition the priests had falsely charged against Jesus, making his release a bitter twist.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the stark irony in the crowd's choice: they demand the release of a known murderer over the innocent Jesus. The comment underscores the depth of their rejection, preferring a criminal to the Son of God.
Gill's Exposition of the Bible Baptist 1748
Gill sees Barabbas as a deliberate picture of God's elect. Barabbas was a notorious robber and murderer, yet he went free while Christ was condemned. His name means "son of the father," pointing to sinners who, though guilty and deserving death, are released by grace when Christ dies in their place.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the shocking contrast: the Jewish leaders scrupulously avoid Gentile defilement so they can eat the Passover, yet they are busy condemning an innocent man to death. Their ceremonial caution only magnifies the deeper moral corruption of their hearts.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek word for "cried" means a loud, importunate shout, like a dog's howl or a raven's croak. John's use of "again" implies he recalled an earlier such cry that he did not record. On Barabbas, Vincent explains the Greek word for "robber" describes one of the many bandits active in Judea under Roman rule, often operating under patriotic pretenses.