Well they actually asked for Barabbas but there is a strong narratival echo in the story that pushes us back to think about Cain and Abel.
Although I am not one who follows the ‘church’ calendar I am aware that the two festivals of Christmas and Easter come round every year (don’t think I will earn any brownie points for that!). I have posted, in a previous ‘holy week’ about the contrast of Pilate’s entry to Jerusalem with full military show each year and Jesus’ entry on a donkey (thanks to Crossan and Borg). I don’t know if others see the parallel between Jesus and Barabbas and Cain and Abel but I do believe there is a deliberate echoing in the biblical narrative.
In some manuscripts (for Matthew’s Gospel) we have the name ‘Jesus’ added to Barabbas – original or not it seemingly underlies that there are 2 possible ‘Jesus-es’ we can choose to follow, and if we tie it to John 19 Pilate is persuaded that he cannot release Jesus the Messiah and continue to be a friend of Caesar. So here we have yet another time when the Imperial aspect comes through again in the Gospels, and for sure it is there with Pilate describing Jesus as ‘the king of the Jews’ (cynical or otherwise).
Cain and Abel. Two brothers, two sons of the same father. Jesus and Barabbas, two sons of the father (the meaning of Barabbas is son of the father). Do they have the same father? One in submission to the Father, one not dealing with ‘sin that crouches at the door’ and thus being controlled by it (Gen. 4:7).
Abel’s blood crying out for a justice that punishes, God hearing the ‘blood’ but in spite of his own law that there was to be the death penalty for those who murdered he covered Cain; there is no reciprocal penalty. Redemption does not demand payment; redemption is not even as the result of someone else being punished; redemption offers forgiveness for a sin that there is no sacrifice to cover (‘You shall not pollute the land in which you live, for blood pollutes the land, and no expiation can be made for the land for the blood that is shed in it, except by the blood of the one who shed it.’ (Num. 35:33)) . In the light of our choice Barabbas goes free; in the light of our God Barabbas goes free. The Gospel’s real offence is not in who is excluded but with respect to who is included.
How strong is that prayer for forgiveness for ‘them’ (us) who have no idea what we are doing!
I ponder many times as to the cosmic significance of what unfolded in that first Easter week. I don’t think I will ever get it because I still have a ‘god’ that is too much in my image. Little wonder Paul in summarising ‘sin’ says it is to fall short of the glory of God. Glory is revealed in the cross with a wonderful invitation to enter new life the other side. An invitation that extends to Barabbas, Cain and to Martin. For that I am very grateful for the reminder.