Matthew 27:16
Matthew 27:16 in Multiple Translations
At that time they were holding a notorious prisoner named Barabbas.
And they had then a notable prisoner, called Barabbas.
And they had then a notable prisoner, called Barabbas.
And they had then an important prisoner, whose name was Barabbas.
At that time a notorious prisoner was being held, a man named Barabbas.
And they had then a notable prisoner, called Barabbas.
and they had then a noted prisoner, called Barabbas,
They had then a notable prisoner called Barabbas.
And they had then a notable prisoner, called Barabbas.
And he had then a notorious prisoner, that was called Barabbas.
At that time there was in Jerusalem a well-known prisoner whose name was Barabbas.
Berean Amplified Bible — Matthew 27:16
BAB
Word Study
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Matthew 27:16 Interlinear (Deep Study)
BIB
GRK
ειχον
δε
τοτε
δεσμιον
επισημον
λεγομενον
βαραββαν
ειχον
echō
G2192
to have/be
Verb-IAI-3P
δε
de
G1161
then
Conj
τοτε
tote
G5119
then
Adv
δεσμιον
desmios
G1198
prisoner
Noun-ASM
επισημον
episēmos
G1978
notable
Adj-ASM
λεγομενον
legō
G3004
to say
Verb-PPP-ASM
βαραββαν
Barabbas
G912
Barabbas
Noun-ASM
Greek Word Study
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Greek Word Reference — Matthew 27:16
ειχον
echō
G2192
"to have/be"
Verb-IAI-3P
This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.
Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)
Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.
δε
de
G1161
"then"
Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
τοτε
tote
G5119
"then"
Adv
The Greek word for then, used to describe a specific point in time, as seen in Matthew 2:17 and Galatians 4:8. It can refer to concurrent or consequent events, and is often used to introduce a new action or event.
Definition: τότε, demonstr. adv. of time, correlat. of ὅτε, then, at that time; __(a) of concurrent events: Mat.2:17 3:5 and freq., Rom.6:21; before ptcp., Mat.2:16, Gal.4:8; opposite to νῦν, Gal.4:29, Heb.12:26; ὁ τ. κόσμος, 2Pe.3:6; __(b) of consequent events, then, thereupon: Mat.2:7 3:5 4:1 and freq., Luk.11:26; τ. οὖν, Jhn.11:14 19:1, 16 20:8; εὐθέως τ., Act.17:14; ὅτε . . . τ., Mat.13:26 21:1, Jhn.12:16; ἀπὸ τ., Mat.4:17 16:21 26:16, Luk.16:16; __(with) of things future: Mat.24:28, 40 25:1, 31ff.; opposite to ἄρτι, 1Co.13:12; καὶ τ., Mat.7:23, Mrk.13:21, Luk.21:27, 1Co.4:5, al.; ὅταν . . . τ., Mat.9:15, Mrk.2:20, Luk.5:35, 1Th.5:3, al. (more frequently in Mt than in the rest of the NT). (AS)
Usage: Occurs in 156 NT verses. KJV: that time, then See also: 1 Corinthians 4:5; Matthew 7:5; Hebrews 10:7.
δεσμιον
desmios
G1198
"prisoner"
Noun-ASM
A prisoner is someone held captive, often in chains or bonds, like those mentioned in Matthew 27:15 and Acts 16:25. This term is used to describe people being held against their will.
Definition: δέσμιος, -ον (also -α, -ον; δεσμός), [in LXX for אסר;] __1. binding. __2. bound, captive; ὁ δ., as subst., a prisoner: Mat.27:15, 16, Mrk.15:6, Act.16:25, 27 23:18 25:14, 27 28:16 (Rec.) 17, Heb.10:34 13:3; ὁ δ. τοῦ Χριστοῦ, Eph.3:1, 2Ti.1:8, Phm 1, 9; ὁ δ. ἐν κυρίῳ, Eph.4:1.† (AS)
Usage: Occurs in 16 NT verses. KJV: in bonds, prisoner See also: 2 Timothy 1:8; Ephesians 3:1; Hebrews 13:3.
επισημον
episēmos
G1978
"notable"
Adj-ASM
Describing someone or something as notable or remarkable, like a famous person in Romans 16:7.
Definition: ἐπίσημος, -ον (σῆμα, a mark), [in LXX: Gen.30:42 (קָשַׁר), Est.5:4 8:13, 1Ma.11:37 1Mac 14:48, 2Ma.15:36, 3Ma.6:1 * ;] __1. bearing a mark; of money, stamped, coined. __2. Metaphorical, __(a) in good sense, notable, illustrious: Rom.16:7; __(b) in bad sense, notorious: Mat.27:16.† (AS)
Usage: Occurs in 2 NT verses. KJV: notable, of note See also: Matthew 27:16; Romans 16:7.
λεγομενον
legō
G3004
"to say"
Verb-PPP-ASM
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.
βαραββαν
Barabbas
G912
"Barabbas"
Noun-ASM
Barabbas was an Israelite prisoner, released by Pontius Pilate instead of Jesus, as told in Matthew 27:16 and Mark 15:7. His name means son of a father.
Definition: Βαραββᾶς, -ᾶ, ὁ (Aram. בַּר־אַבָּא, lit., son of a father, i.e. accusative to Jerome, filius magistri), Barabbas: Mat.27:16, 17 20, 21, 26, Mrk.15:7, 11 15, Luk.23:18, Jhn.18:40. (In Mat.27:16, some MSS. read Ἰησοῦν Β.; see WH, App., 19f.).† (AS)
Usage: Occurs in 10 NT verses. KJV: Barabbas See also: John 18:40; Matthew 27:16; Matthew 27:26.
Study Notes — Matthew 27:16
Show Verse Quote Highlights
- Context
- Cross References
- Matthew 27:16 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Matthew 27:16
- Jamieson-Fausset-Brown on Matthew 27:16
- Matthew Poole's Commentary on Matthew 27:16
- Trapp's Commentary on Matthew 27:16
- Ellicott's Commentary on Matthew 27:16
- Adam Clarke's Commentary on Matthew 27:16
- Cambridge Bible on Matthew 27:16
- Whedon's Commentary on Matthew 27:16
- Sermons on Matthew 27:16
Context — The Crowd Chooses Barabbas
14But Jesus gave no answer, not even to a single charge, much to the governor’s amazement.
15Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing.
16At that time they were holding a notorious prisoner named Barabbas.
17So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?” 18For he knew it was out of envy that they had handed Jesus over to him.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 15:7 | And a man named Barabbas was imprisoned with the rebels who had committed murder during the insurrection. |
| 2 | Acts 3:14 | You rejected the Holy and Righteous One and asked that a murderer be released to you. |
| 3 | Luke 23:25 | As they had requested, he released the one imprisoned for insurrection and murder, and handed Jesus over to their will. |
| 4 | John 18:40 | “Not this man,” they shouted, “but Barabbas!” (Now Barabbas was an insurrectionist.) |
| 5 | Luke 23:18–19 | But they all cried out in unison: “Away with this man! Release Barabbas to us!” (Barabbas had been imprisoned for an insurrection in the city, and for murder.) |
| 6 | Romans 1:32 | Although 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. |
Matthew 27:16 Summary
This verse tells us about a man named Barabbas, who was a prisoner at the time of Jesus' trial. He was a notorious prisoner, which means he had done something very bad, and the Romans were holding him in jail. The governor, Pilate, had a custom of releasing one prisoner during the feast, and Barabbas was one of the options, as mentioned in Matthew 27:15. This event shows us that Jesus, who was innocent, was given up to die in place of a guilty man, Barabbas, which is a powerful picture of what Jesus did for us on the cross, as seen in Romans 5:8, where it says 'God demonstrates His own love for us in this: While we were still sinners, Christ died for us.'
Frequently Asked Questions
Who was Barabbas and why was he in prison?
Barabbas was a notorious prisoner, likely a rebel or insurrectionist, who was being held by the Roman authorities, as mentioned in Matthew 27:16, and his release was a custom during the feast, as seen in Matthew 27:15 and also referenced in Mark 15:6-7.
What was the governor's custom of releasing a prisoner during the feast?
The governor, Pilate, had a custom of releasing a prisoner of the crowd's choice during the feast, as stated in Matthew 27:15, which is also mentioned in John 18:39, highlighting the Roman practice of appeasing the Jewish crowd during Passover.
Why is Barabbas mentioned in the Bible and what significance does he hold?
Barabbas is mentioned in the Bible to contrast him with Jesus, the Son of God, and to highlight the spiritual blindness of the crowd, who chose to release a notorious prisoner instead of the innocent Jesus, as seen in Matthew 27:16-26 and also in Luke 23:18-25.
How does the story of Barabbas relate to our lives today?
The story of Barabbas serves as a reminder that we are all sinners in need of redemption, just like Barabbas, and that Jesus came to set us free from our sins, as stated in Romans 3:23-24 and Ephesians 1:7, offering us forgiveness and new life through His sacrifice on the cross, as seen in Matthew 27:32-56 and John 3:16.
Reflection Questions
- What does the fact that Barabbas was a notorious prisoner say about the character of the crowd that chose to release him?
- How does the contrast between Barabbas and Jesus challenge my own understanding of justice and mercy?
- In what ways can I, like Barabbas, be seen as a prisoner in need of redemption, and how can I apply the lesson of Jesus' sacrifice to my own life?
- What does this verse reveal about the nature of sin and the human condition, and how can I use this insight to share the Gospel with others?
Gill's Exposition on Matthew 27:16
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
Jamieson-Fausset-Brown on Matthew 27:16
And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. For the exposition, see the notes at Luke 23:1-25, and at John 18:28-40.
Matthew Poole's Commentary on Matthew 27:16
See Poole on "".
Trapp's Commentary on Matthew 27:16
16 And they had then a notable prisoner, called Barabbas. Ver. 16. A notable prisoner, called Barabbas] That is, by interpretation, his father’ s son, his white son, his darling, his tidling, whom he had cockered and not crossed from his youth. Such children are often undone, as Absalom, Amnon, and Adonijah were by their parents’ indulgence. How many a Barabbas, brought to the gallows, blameth his fond father, and haply curseth him in hell! A pampered or spoiled child; a darling, pet; a young, delicate, or puny child or animal, needing special care; a weakling, ‘ dilling’ . ŒD
Ellicott's Commentary on Matthew 27:16
(16) A notable prisoner, called Barabbas.—There is considerable, though not quite decisive, evidence in favour of the reading which gives “Jesus Barabbas” as the name of the prisoner. The name Bar-abbas (=son of Abbas, or of “a father”), like Bar-timseus and Bartholomew, was a patronymic, and it would be natural enough that the man who bore it should have another more personal name. We can easily understand (1) that the commonness of the name Jesus might lead to his being known to his comrades and to the multitude only or chiefly as Barabbas; and (2) that the reverence which men felt in after years for the Name which is above every name, would lead them to blot out, if it were possible, the traces that it had once been borne by the robber-chief. Of Barabbas St. John (John 18:40) tells us that he was a robber; St. Luke (Luke 23:19) and St. Mark (Mark 15:7) that he had taken a prominent part with some insurgents in the city, and that he, with them, had committed murder in the insurrection. The last recorded tumult of this kind was that mentioned above (Note on Matthew 27:2), as connected with Pilate’s appropriation of the Corban. It is so far probable that this was the tumult in which Barabbas had taken part; and the supposition that he did so has at least the merit of explaining how it was that he came to be the favourite hero both of the priests and people. As the term Abba (=father) was a customary term of honour, as applied to a Rabbi (Matthew 23:9), it is possible that the sobriquet by which he was popularly known commemorated a fact in his family history of which he might naturally be proud. “Jesus, the Rabbi’s son “was a cry that found more favour than “Jesus the Nazarene.”
Adam Clarke's Commentary on Matthew 27:16
Verse 16. A notable prisoner - Barabbas.] This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mr 15:7, some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that in the most ancient MSS. the passage was as follows: - Τιναθελετεαποτωνδυωαπολυσωυμιν, ΙΝτονβαραββαν, ηΙΝτονλεγομενονΧΝ: Which of the two DO ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Simon Barjonah, Simon, son of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. If this name were originally written as above, which I am inclined to believe, the general omission of JESUS in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were unwilling that a murderer should, in the same verse, be honoured with the name of the Redeemer of the world. See Birch in New Test.
Cambridge Bible on Matthew 27:16
16. Barabbas] = “Son of a father,” or perhaps, “Son of a Rabbi.” The reading, “Jesus Barabbas” (Matthew 27:17), which appears in some copies, is rightly rejected by the best editors. As Alford remarks, Matthew 27:20 is fatal to the insertion. St Mark and St Luke add that Barabbas had committed murder in the insurrection.
Whedon's Commentary on Matthew 27:16
16. A notable prisoner — A famous outlaw. Mark says that he had raised “an insurrection,” and that his adherents, who “had committed murder in the insurrection,” were also, like himself, under arrest and in prison.
Sermons on Matthew 27:16
| Sermon | Description | |
|---|---|---|
|
Mark 15:7 by Chuck Smith | Chuck Smith explores the pivotal moment when Pilate faced the decision of what to do with Jesus, highlighting the contrast between Jesus, the Prince of Peace, and Barabbas, a viole |
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The "Robbers" by Robert Wurtz II | Robert Wurtz II delves into the significance of the term 'Robbers' in the context of the Jewish Freedom Movement, shedding light on the events surrounding Jesus' crucifixion. Jesus |
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Acts 3 v 15 by David Norman Jones | In this sermon, the preacher's main focus is to present Jesus Christ as revealed in the scriptures. He emphasizes that his purpose is not to share personal opinions or the opinions |
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The Triumph of Righteousness by T. Austin-Sparks | T. Austin-Sparks emphasizes the triumph of righteousness over sin, illustrating the cosmic conflict between the kingdoms of God and Satan. He explains that the kingdom of God is ch |
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They Are Founded on the Loveliness of the Moral Excellency of Divine Things. by Jonathan Edwards | Jonathan Edwards preaches about the foundation of holy affections, emphasizing that true holiness is primarily based on the moral excellency of divine things. He explains that mora |
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The Crowd the Broad Road by Peter Orasuk | In this sermon, the preacher emphasizes the power of the word of God to touch people's hearts and provoke them to trust in Christ. He expresses his frustration with people who atte |
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Barabbas' Theory of Atonement by C.I. Scofield | C.I. Scofield preaches on the powerful story of Barabbas, a rebel, robber, and murderer condemned to die, who was miraculously set free as Jesus took his place on the cross. Barabb |