John 18:37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

ABSTRACT

This article delves into the profound irony surrounding Barabbas during Christ’s trial, where a guilty insurrectionist claiming messianic authority is released while the innocent King of the Jews is crucified, symbolizing humanity’s rejection of divine sovereignty for satanic deception and foreshadowing eternal choices in the plan of redemption. As Scripture affirms in Isaiah 53:5, But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. And in Romans 5:8, But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. The inspired pen reminds us that “The people of Israel had made their choice. Pointing to Jesus they had said, ‘Not this man, but Barabbas.’ Barabbas, the robber and murderer, was the representative of Satan. Christ was the representative of God” (The Desire of Ages, p. 738, 1898). A prophetic voice once wrote, “When Jesus was on earth Satan led the people to reject the Son of God and to choose Barabbas, who in character represented Satan, the god of this world” (The Review and Herald, April 14, 1896). Through this exchange, God’s redemptive love overrides human rebellion, urging us to embrace the true King.

TRIAL’S TWISTED CHOICE

We often reflect on the betrayal and suffering in Christ’s final hours, yet the release of Barabbas unveils a stark irony in human preference. During Passover, Pilate offered to free one prisoner as per custom. The choice fell between Jesus, accused of claiming kingship, and Barabbas, a notorious rebel. The crowd, stirred by leaders, demanded Barabbas’s freedom and Jesus’s death. Scripture reveals that “The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ” (Acts 4:26), showing opposition to divine rule. Revealing His role clearly, “For many shall come in my name, saying, I am Christ; and shall deceive many” (Matthew 24:5). A pagan governor, seeking to appease the mob, released the guilty while condemning the innocent. In The Desire of Ages we read, “The Roman authorities at this time held a prisoner named Barabbas, who was under sentence of death. This man had claimed to be the Messiah. He claimed authority to establish a different order of things, to set the world right” (p. 733, 1898). Through inspired counsel we are told, “Under cover of religious enthusiasm he was a hardened and desperate villain, bent on rebellion and cruelty” (The Desire of Ages, p. 733, 1898). Today, we examine how this decision exposed the rejection of true kingship for a false one, a pattern echoing through history. But what deeper meaning lies in Barabbas’s very identity?

NAME’S PROFOUND PARADOX

The name Barabbas itself carries a layers of irony, meaning “son of the father,” while standing in stark contrast to Jesus, the eternal Son of God. In some ancient manuscripts, he is called Jesus Barabbas, amplifying the confusion between the true and false. The crowd chose the impostor “son” over the genuine One. As further passages confirm this substitution, “He came unto his own, and his own received him not” (John 1:11). Start with the action, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). Ellen G. White notes the tragic choice, where the guilty imitation is preferred. A passage from Patriarchs and Prophets reminds us, “Satan is the originator of sin, and all evil that has resulted from it can be traced to his work” (p. 33, 1890). Through inspired counsel we are told, “Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion” (The Review and Herald, January 30, 1900). In this, humanity opted for a shadow of paternity over divine reality, highlighting our propensity to embrace deception. But how did Barabbas embody a counterfeit kingship?

REBEL’S FALSE THRONE

Barabbas represented an earthly rebellion, claiming messianic status through violence and sedition against Rome, a stark foil to Christ’s spiritual kingdom. He sought to overthrow oppressors by force, gaining followers under delusion. Jesus, however, proclaimed a reign not of this world. The choice revealed preference for temporal power over eternal truth. Scripture reveals that “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight” (John 18:36). Start with a prepositional phrase, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). Sr. White explains Barabbas’s satanic influence, leading to cruelty masked as zeal. In The Great Controversy we read, “Satan is working to the utmost to make himself as God and to destroy all who oppose his power” (p. 591, 1911). A prophetic voice once wrote, “Barabbas had pretended to be Christ and had done great wickedness. Under satanic delusion he claimed that whatever he could obtain by theft and robbery was his own” (Manuscript 112, 1897). This false kingship appealed to nationalistic hopes, yet led to ruin rather than redemption. But what does this reveal about divine substitution?

SUBSTITUTION’S SACRED SWAP

This exchange at the trial illustrates the core of redemption, where the innocent King dies in place of the guilty, mirroring Christ’s atonement for sinners. Barabbas walked free, while Jesus bore the cross meant for him. We, like Barabbas, deserve condemnation but receive grace. As further passages affirm this mercy, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). Clearly, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness” (1 Peter 2:24). Sr. White underscores that Barabbas symbolized Satan, chosen over God. Through inspired counsel we are told, “The people of Israel had made their choice… Christ had been rejected; Barabbas had been chosen. Barabbas they were to have” (The Desire of Ages, p. 738, 1898). A passage from Testimonies for the Church reminds us, “Satan was their leader. As a nation they would act out his dictation. His works they would do” (vol. 9, p. 190, 1909). In this act, God’s love transforms injustice into salvation’s plan. But how should this irony shape our allegiance?

ALLEGIANCE TO TRUE KING

The unmerited freedom granted to Barabbas calls us to respond by pledging loyalty to the crucified King who took our place. Our lives must proclaim His sovereignty through obedience and witness. Rejecting worldly imitations, we embrace Christ’s rule. Scripture reveals that “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24). Start with the actor in the inner clause, “Wherefore God also hath highly exalted him, and given him a name which is above every name” (Philippians 2:9). Sr. White warns against choosing deception over truth. In The Desire of Ages we read, “That people who chose Barabbas in the place of Christ were to feel the cruelty of Barabbas as long as time should last” (p. 738, 1898). Through inspired counsel we are told, “When Christ was upon this earth, the world preferred Barabbas” (The Review and Herald, January 30, 1900). This demands we live as redeemed, reflecting His kingship daily. But what prophetic shadow does this cast on end times?

END-TIME ECHO CHOICE

The preference for Barabbas foreshadows the final crisis, where humanity will again choose between truth and deception, loyalty to God’s law or satanic counterfeits. As in the trial, many will select earthly security over divine kingship. This mirrors the mark of the beast test. As further passages confirm this division, “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve” (Joshua 24:15). Revealing His role clearly, “He that is not with me is against me” (Matthew 12:30). Sr. White prophesies a repeat of this rejection. A prophetic voice once wrote, “Whom shall I release unto you, Christ or Barabbas? the almost universal cry will be Barabbas, Barabbas!” (Manuscript 39, 1894). In The Great Controversy we read, “The powers of earth, uniting to war against the commandments of God, will decree that all… shall conform to the customs of the church” (p. 604, 1911). The ultimate choice echoes the ancient one, demanding faithfulness to the true King. But how does this prompt personal introspection?

PERSONAL PROBE PLEDGE

This narrative compels sharp self-examination, questioning if we too prefer convenient deceptions over Christ’s demanding truth. It is simple to judge the ancient crowd, yet we must scrutinize our own compromises. Do we edit God’s claims for palatability? As further passages urge reflection, “Let a man examine himself” (1 Corinthians 11:28). Start with an adverb, “Therefore let us not sleep, as do others; but let us watch and be sober” (1 Thessalonians 5:6). Sr. White calls for vigilance against ruinous choices. Through inspired counsel we are told, “Those who reject Christ and choose Barabbas work under a ruinous deception” (The Review and Herald, January 30, 1900). A passage from Testimonies for the Church reminds us, “We are to proclaim to the world the character of God as it has been revealed in Christ” (vol. 6, p. 55, 1900). Our test lies in upholding unalterable truth amid pressure. But what triumph awaits the faithful?

ETERNAL KING VICTORY

Ultimately, the irony of Barabbas highlights God’s sovereignty, turning rejection into redemption’s victory. The false son’s release could not thwart the true King’s resurrection and reign. This truth endures eternally. As further passages affirm this glory, “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High” (Daniel 7:27). Start with the action, “The LORD shall reign for ever, even thy God, O Zion, unto all generations” (Psalm 146:10). Ellen G. White anchors this in divine purpose. In Patriarchs and Prophets we read, “The plan of redemption was to bring back man to his allegiance to God” (p. 64, 1890). A prophetic voice once wrote, “The death of Christ proclaimed the justice of his Father’s law” (Testimonies for the Church, vol. 2, p. 200, 1870). May we live as proclaimers of this unchangeable kingship, inviting a world to choose wisely.

For more articles, please go to http://www.faithfundamentals.blog .

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

Search

Search

SELF-REFLECTION

How can I delve deeper into the ironies of Barabbas and Christ’s substitution, allowing them to transform my understanding of grace and kingship?

How can we present the themes of false versus true kingship to diverse audiences, making them relatable without diluting biblical truth?

What common misconceptions exist about Barabbas’s role and its irony, and how can I correct them gently with Scripture and Sr. White’s insights?

In what ways can we embody loyalty to Christ’s kingship, becoming beacons of redemption in a world prone to choosing deceptions?