Matthew 27:16
in Matthew 27At that time they were holding a notorious prisoner named Barabbas.
BSB
The same verse in ASV and KJV ▾
ASV
And they had then a notable prisoner, called Barabbas.
KJV
And they had then a notable prisoner, called Barabbas.
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This verse in Matthew 27
Commentary
12 notes on this verseIn the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder.
This site's exposition
release unto the people a prisoner, whom they would
on Matthew 27:15-18
The Passover amnesty custom, unmentioned outside the Gospels but consistent with known Roman practice of clemency at festivals, hands the crowd an actual choice between two prisoners. Barabbas's name means son of the father, bar-abba, and some manuscripts preserve his first name as Jesus too, so the crowd is asked, with an irony the earliest readers surely felt, whether they want Jesus son of the father or Jesus called Christ, the true Son of the Father. Pilate himself already knows the true cause is envy, not treason, and states so plainly in verse 18, the one Roman in the narrative who reads the priests correctly and acts on it not at all.
The record, by era
The Church Fathers3 voices
At that time he had a notorious prisoner called Barabbas. Now, in the Gospel written according to the Hebrews, 'the son of their teacher' is interpreted as referring to this man, who had been condemned for sedition and murder.
And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime.
I believe that these events reveal something of a mystery. Barabbas represents the one who enacts dissension, war and murder in human souls, but Jesus is the Son of God who works peace, reason, wisdom and everything good. When the two of them were bound humanly and bodily, the people requested that Barabbas be released. Because of this act, they suffer continual dissention, murder and robbery. Such things afflict the pagans from without but the Jews, who do not believe in Jesus, from within their very souls. Where Jesus is absent, there is dissention and strife and war. Where Jesus is present, however, in such a way that the people can say "if Christ is in us, although the body is dead on account of sin, the spirit is alive on account of righteousness," there is everything good: spiritual riches beyond measure and peace, for "he is our peace who has made us both one." Anything contrary to this should be recognized as the mark of Barabbas struggling to be set free from his bondage within human souls, that is, not only in the historically sinful Israel, considered according to the flesh, but in all who teach like it and live like it. Within everyone who does evil, then, Barabbas is set free and Christ is bound. Within everyone who does good, however, Christ is set free and Barabbas is bound.
The Medieval Church2 voices
Now on that feast there was the custom that the governor would release unto the people a prisoner whom they wanted. And they had then a notorious prisoner whom they called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye …
Then he sets forth the opportunity from a certain robber who was called Barabbas, which is interpreted "son of the father," namely, of the devil; John 8:44: "you are of your father the devil."
5 more voices on this verse
The Puritans and the Awakening2 voices
And they had then a notable prisoner,.... The Vulgate Latin reads, "he had"; that is, Pilate, who had committed him to prison, and under whose power he was: for the Jews had lost all authority of this kind, at least in capital cases.
); either because by birth and breeding he was of some note and quality, or because he had signalized himself by something remarkable in his crimes; whether he was so notable as to recommend himself the more to the favours of the people, and so the more likely to be interceded for, or whether so notable as to make himself more liable to their age, is uncertain.
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
The Nineteenth Century3 voices
A notable prisoner - Barabbas - This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mar 15:7, some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus.
These verses describe our Lord’s appearance before Pontius Pilate, the Roman governor. That sight must have been wonderful to the angels of God. He who will one day judge the world allowed himself to be judged and condemned, though “he had done no violence, neither was any deceit in his mouth” ( Isaiah 53:9 ). He, from whose lips Pilate and Caiaphas will one day receive their eternal sentence suffered silently, an unjust sentence to be passed upon him.
These verses describe our Lord’s appearance before Pontius Pilate, the Roman governor. That sight must have been wonderful to the angels of God. He who will one day judge the world allowed himself to be judged and condemned, though “he had done no violence, neither was any deceit in his mouth” ( Isaiah 53:9 ). He, from whose lips Pilate and Caiaphas will one day receive their eternal sentence suffered silently, an unjust sentence to be passed upon him. Those silent sufferings fulfilled the words of Isaiah: “as a sheep before her shearers is dumb, so he openeth not his mouth” ( Isaiah 53:7 ). To those silent sufferings believers owe all their peace and hope. Through them they will have boldness in the day of judgment, who in themselves would have nothing to say. Let us learn from the conduct of Pilate how pitiful is the condition of an unprincipled great man. Pilate appears to have been inwardly satisfied that our Lord had done nothing worthy of death: we are told distinctly that “he knew that for envy they delivered him.” Left to the exercise of his own unbiased judgment, he would probably have dismissed the charges against our Lord, and let him go free. But Pilate was the governor of a jealous and turbulent people; his great desire was to procure favor with them and please them: he cared little how much he sinned against God and conscience so long as he had the praise of man. Though willing to save our Lord’s life, he was afraid to do it if it offended the Jews; and so, after a feeble attempt to divert the fury of the people from Jesus to Barabbas, and a fleeblier attempt to satisfy his own conscience by washing his hands publicly before the people, he at last condemned one whom he himself called a “just person.” He rejected the strange and mysterious warning which his wife sent to him after her dream: he stifled the remonstrances of his own conscience.
The words behind it
8 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| εἶχον | eichon | They were holding | G2192 → | 707 times |
| δὲ | de | now | G1161 → | 2765 times |
| τότε | tote | at that time | G5119 → | 160 times |
| δέσμιον | desmion | a prisoner | G1198 → | |
| ἐπίσημον | episemon | notable | G1978 → | |
| λεγόμενον | legomenon | being named | G3004 → | 1325 times |
| Ἰησοῦν | iesoun | Jesus | G2424 → | 908 times |
| Βαραββᾶν. | barabban | Barabbas. | G912 → | 11 times |
εἶχονThey were holding
eichonG2192 →707 times
δὲnow
deG1161 →2765 times
τότεat that time
toteG5119 →160 times
δέσμιονa prisoner
desmionG1198 →
ἐπίσημονnotable
episemonG1978 →
λεγόμενονbeing named
legomenonG3004 →1325 times
ἸησοῦνJesus
iesounG2424 →908 times
Βαραββᾶν.Barabbas.
barabbanG912 →11 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 1:32Although they know God’s righteous decree that those who do such things are worthy of death, they not only continue to do these things, but also approve of those who practice them.
it leads to
- Romans 2:1–5
You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.
- Romans 1:21
For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts.
- Romans 6:21
What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death.
- Romans 1:18
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.
- Psalms 50:18
When you see a thief, you befriend him, and throw in your lot with adulterers.
- Romans 2:1–5
Through
Acts 3:14You rejected the Holy and Righteous One and asked that a murderer be released to you.
it leads to
- Mark 1:24
“What do You want with us, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!”
- Acts 7:52
Which of the prophets did your fathers fail to persecute? They even killed those who foretold the coming of the Righteous One. And now you are His betrayers and murderers—
- Mark 1:24
Through
Mark 15:7And a man named Barabbas was imprisoned with the rebels who had committed murder during the insurrection.
it leads to
- Luke 23:25
As they had requested, he released the one imprisoned for insurrection and murder, and handed Jesus over to their will.
Reached by 2 separate paths from here.
- Luke 23:25
Where this verse is studied
About Matthew

This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON MATTHEW 121; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.
