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Barabbas was a robber; but He was not a common thief. He was a political adventurer, as we gather from combining the narratives. The two "malefactors" were probably His comrades; and it is not hard to identify the section of the people to whom he belonged. They were "Zealots," men whose resentment of heathen usurpation was so profound and bitter that they would keep no truce with Rome. They would pay neither toll nor tax, and in their continual risings became mere brigands robbing and murdering to gratify personal passion as well as religious ends. Judas the Gaulonite (Acts 5:37) is mentioned by Josephus as the earliest distinguished leader of the party; and to his action the historian traces the downfall of the Jewish nation. Theudas was another of their leaders; Simon the Cananaean, one of Christ's disciples, had been originally of their numbers; and Paul was supposed (Acts 21:38) to be implicated in their proceedings. Jut]as is said to have risen up "in the days of the taxing" (cf. Luke 2:1). The movement, therefore, was about the age of Jesus. He found Himself surrounded by its influences, but He from the first distrusted and repelled it. His hostility to such methods of advancing the kingdom of God is shown in the temptation. Throughout His ministry He was beset by the temptation to aim at political influence for the advancement of God's kingdom, and to encourage political expectations to His followers. It was presented to Him by His friends and by His enemies, and by the people who were neither, but were ready to become either according as He should flatter or deny their hope of deliverance from Rome. A signal instance of the disappointment of the people is recorded in chap. John 6. When He declined the crown "many of His disciples went back," &c. Another incident occurred when the Pharisees and Sadducees came "tempting Him "to show them a sign from heaven, some portent which should prove His Messiahship by the overthrow of the powers of the world. He promised them no sign but that of Jonas — the minister of God's mercy to the Gentiles. Perceiving the impossibility of satisfying the people's requirements, and forecasting the issue, He set Himself to prepare the disciple's for it and "from that time forth to show how He must be rejected," &c. The incident of the tribute money brought the climax nearer. His recognition of Caesar was repressive of the people's hopes, and shut Him out from being their representative. And now they who a few months before had asked Him, "How long dost Thou make us to doubt?" declare that they are no longer in doubt. There had come to the Jews one of those critical hours which sometimes arrive for men and nations, when their hesitancy is determined; when they do an irrevocable deed, and in doing it reveal their deepest choice, what has been the actual bent of their purpose all the time of their apparent indecision. The Jews rejected Christ because His spirit and purpose were not theirs. Barabbas was their true representative, not Christ; henceforth Barabbas will be their leader; with Barabbas they will fall and be judged. The chief priests and elders have alienated the people finally from Jesus; but to do this they have betrayed their trust. They are no longer the people's leaders; they are drawn on in the current of the feeling they invoke. They have flattered the prejudices and aroused the passions of the crowd; in the great disasters which subsequently befell the nation they were either the unwilling instruments of popular prejudice, or the victims of the fury of the mob. To recognize the full significance of their action we must remember that up to this, they had been uncommitted to the violent procedure of men like Barabbas. The Zealots were popular heroes, but they had met with no favour from the heads of the nation: the priestly party objected both to their objects, and to their way of securing them; and elders from among the Pharisees, while partially sympathising with their spirit, absolutely disapproved their methods. But the malice of the rulers against Jesus was more potent than their convictions concerning the destiny and policy of their nation: they were ready to face any possibility rather than that Jesus should escape. The same self-abandonment which afterwards appeared in their cry, "We have no king but Caesar," is evident in their stirring up the multitude to ask for Barabbas. They are twice betrayers of their nation. They encourage the people in the way of insurrection; they invoke Caesar as their king. The final result of their action was seen when Jerusalem was compassed about with armies and torn by intestine strife. Barabbas holding garrison in the Temple, and Caesar thundering at the gates — "Whose was the anguish in that death hour?" The world contains no record of horrors like the seige of Jerusalem; and the most frightful feature of the narrative is the conduct of the Zealots. They had proved themselves men void of understanding, with neither ruth nor scruple; and yet the people could not cast off the habit of obeying them: there were no other leaders whom they could choose. The name "Zealots" was lost in their other name, "murderers" — Sicarii, or dagger-men. The whole city was given up to their government, and their conduct was such as to move the heart of Titus, who invoked God to witness that this was not his work. Such was the issue with which the incident before us was charged; such the portentous prophecy when, under the instigation of their chief priest and rulers, the Jews cried out, "Not this Man, but Barabbas."

(A. Mackennal, D. D.)

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KJV: Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

WEB: Then they all shouted again, saying, "Not this man, but Barabbas!" Now Barabbas was a robber.