Transcript

On May 21, 1946 in Los Alamos, a young scientist was carrying out a necessary experiment in preparation for an atomic test to be conducted in the waters of the South Pacific.

He had successfully performed such an experiment many times before. In his effort to determine the amount of U-235 necessary for a chain reaction—scientists call it the critical mass—he would push two hemispheres of uranium together.

Then, just as the mass became critical, he would push them apart with his screwdriver, thus instantly stopping the chain reaction. But that day, just as the material became critical, the screwdriver slipped. The hemispheres of uranium came too close together.

Instantly the room was filled with a bluish haze. Young Louis Slotin, instead of ducking and thereby possibly saving himself, tore the two hemispheres apart with his hands and thus interrupted the chain reaction.

By this instant, self-forgetful daring action, he saved the lives of the seven other persons in the room. As he waited for the car that was to take him to the hospital, he said quietly to a companion, “You’ll come through all right. But I haven’t the faintest chance myself.” It was true. Nine days later he died in agony.

Two thousand years ago the Son of the living God walked directly into sin’s most concentrated radiation, allowed Himself to be touched by its curse, took our sins upon Himself and gave His life that we might live. By His selfless act, He broke the chain reaction. He broke the penalty and power of sin.

In this portrait of grace, we will look at a man who very much understood Christ being his Substitute and taking his place at the Cross: Barabbas.

Matthew 27:15-18: “Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas.

“Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered Him.”

Verses 1 and 2 of this chapter record how after Christ’s trial at the home of Caiphas before the high priests and the Jewish leaders, “all the chief priests and elders of the people took counsel against Jesus to put Him to death: And when they had bound Him, they led Him away, and delivered Him to Pontius Pilate the governor.”

Standing before Pilate, the chief priests and elders made accusations against the Lord seeking to bring about His crucifixion and death, but the Lord answered nothing in His defense. Verse 14 says that Pilate “marveled” at this.

In Luke, we find that after Pilate learned that the Lord was a Galilean, he sent the Lord to Herod Antipas, who reigned over Galilee. The Lord, before Herod, answered none any of his questions. He was then mocked and returned to Pilate.

The Lord then stands before Pilate a second time. Having failed in passing off the responsibility to Herod, Pilate discovered a possible way out of this difficult circumstance.

As a concession to a conquered people, and as an act of good will to improve relations with their subjects on a politically important occasion, at the Passover, the Romans annually would pardon and release a criminal as a way of showing mercy to a conquered people, the Jews.

Another way to think of it and how we could better relate to this custom it is that it’s similar to the Presidential pardoning of a turkey every Thanksgiving. Only instead of a turkey, each year the Roman governor would pardon a criminal and set them free.

It’s interesting that the Romans did this at this time of year, and perhaps they did it for the very reason that Passover signified the Jews’ release from bondage in Egypt.

Mark 15:6,8 tells us that “Now at that feast he released unto them one prisoner, whomsoever they desired…And the multitude crying aloud began to desire him to do as he had ever done unto them.” The crowd reminded Pilate of this annual custom.

And Pilate remembers that they had “a notable prisoner,” in custody. “Notable” means a prisoner of note, a notorious criminal. The prisoner wasn’t just another common criminal but somebody who was well-known. He was notorious and famous.

His name was Barabbas. His name divides into two parts: Bar and Abbas. In our last episode, we looked at Bar-timaeus. “Bar” means “son of.” “Timaeus” refers to his father.

He was the son of Timaeus. In Acts, we learn about Barnabas. He was the son of Nabas.

“Abba” means father. Paul wrote in Romans 8:15: “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.”

Putting his name together Bar-Abbas, means son of the father. He was likely an orphan, who didn’t know his father. And so he was given a generic name. To us it would be a name like “John Doe.”

His name, however, reminds us of Jesus Christ as well. Because He is the true Son of the Father, God the Father.

This man never speaks a word in Scripture. All four Gospel records mention him by name. Peter mentions him in Acts as well.

Putting what they all say together we learn that according to Matthew he was a notorious, well-known prisoner (Matt. 27:16).

Mark tells us he was in prisoner with other insurrectionists and that Barabbas “had committed murder in the insurrection” (Mark. 15:7).

Luke says also that he was in prison for sedition made in the city of Jerusalem and for murder (Luke 23:19).

John tells us that he was also a “robber” or a robbing plunderer, an armed robber, one who robbed by violence (John 18:40).

When Peter preached in Solomon’s porch, he called Barabbas a murderer (Acts 3:14).
Prison was where Barabbas belonged. He was there because of terrible crimes: insurrection, murder, and armed robbery. And he was a murderer on death row.

He led or at least was part of a violent uprising and rebellion against the ruling authority of Rome. He was a fanatical zealot, who committed murder in trying to bring about revolt. He was obviously a severe threat to Rome and is why he was imprisoned.

When John called Barabbas a “robber,” this was like the two thieves who were crucified on each side of the Lord. Matthew mentions them in this chapter in verse 38, and the word translated “thieves” is the exact same Greek word translated as “robber” in John 18:40.

Barabbas was to be crucified and it is likely that Christ died on the very cross he was to be crucified on, between two of Barabbas’s thieving cohorts.

For the prisoner-release program and Passover custom, the Governor Pilate offers to the Jewish leaders and the crowd who has gathered, Barabbas. Instead of selecting some unknown prisoner, Pilate deliberately chose the most notorious prisoner he had, Barabbas.

He asks all that are gathered, “Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?”

Pilate was clever politician and he had something in mind. He knows who the religious leaders will choose. But what he has in mind is pitting the leaders against the people.

He calls the people to make a choice, because Christ was obviously hated by the religious leaders, but Christ in the past had been popular with the people because of His miracles, and just days earlier, He had come into Jerusalem in a huge parade of people with Him.

Thus, his thinking was to offer them the alternative of Barabbas or Christ and pit the people against the leaders, believing that the people would overrule the leaders, because who would ever want a convicted murderer and armed robber turned loose into society?

And if the multitude demanded Christ’s release, the Jewish leaders could not blame Pilate or incite a riot.

Verse 18 tells us Pilate knew that the Jewish leaders had a motive in delivering Christ to him and it was envy. It was envy because the Lord drew people away from them.

But Pilate he knew the people didn’t have that motive. So he figured he had a good way out and could safely release this innocent man as a result.

But as one Bible commentator put it, “What Pilate had considered a loophole of escape was a noose into which he had just thrust his head.”

Matthew 27:19-23: “When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of Him.

“But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

“Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let Him be crucified. And the governor said, Why, what evil hath He done? But they cried out the more, saying, Let Him be crucified.”

An interruption now occurs between a husband and a wife, between Pilate and his wife. This interruption reminds of the guy who said, “I haven’t talked to my wife for 2 weeks. I didn’t want to interrupt her.”

Pilate sits down on the judgment seat because he was preparing to render a decision in the matter. As he was sitting and deliberating, Pilate received a message from his wife. The message from her stated, “Have nothing to do with that just man.”

Pilate’s wife had a dream that night concerning the Lord which disturbed her greatly. After she awoke, the dream caused her to suffer and agonize that morning.

Her mind began spinning and she began worrying, questioning, and fearing the consequences of any involvement with this just and holy man.

She was frightened for her husband. She didn’t want her husband to punish or condemn him and she wanted him to remove himself from the situation.

The verdict of Pilate’s wife about Jesus Christ is that He is just and righteous. Matthew records this incident as another proof of Christ’s innocence. God used her dream to testify to His Son’s righteousness and perfection from an outside source.

A pagan woman who just knew of Christ declared that He is righteous. And her assessment was correct. She knew more than the Jewish religious leaders.

Her evaluation of Christ was a condemnation of these leaders and the people of Israel, who knew better, because Christ’s life clearly revealed His righteousness and perfection.

Her note to her husband was, “Don’t get involved with this man. Don’t have a thing to do with Him. Get out of the picture. You’re dealing with a righteous man.”

It was good advice by Pilate’s wife. And wives often give good, sound, wise advice and we husbands should listen more closely than we often do.

Pilate was correct in his assessment about the Jewish leaders being envious. His wife was correct in her assessment about Christ being a just Man.

So Pilate now received this pressure from his wife to release Christ and he was receiving pressure from the Jewish leaders to condemn Him. He was caught in the middle and he was feeling the squeeze.

As Pilate gave his attention to the note from his wife, the chief priests and elders took advantage of the opportunity, as verse 20 says, “The chief priests and elders persuaded the multitude that they should ask for Barabbas, and destroy Jesus.”

The leaders moved through the crowd, and they stirred up and incited the crowd to bring about Christ’s death. They wanted to “destroy Jesus” verse 20 says. That word “destroy” shows how hateful, how vicious they were in trying to have Christ crucified.

Through their influence and persuasion, the passions of the crowd are turned. And by the time Pilate comes back from a little interlude, he’s got a problem on his hands.

The crowd and the leaders had now become one. His plan to play off one against the other was now gone and it didn’t work.

In verse 21 after the short interruption, he went back, picked up the same thought and repeated his question: “Which of the two do you want me to release to you?”

Without hesitation and with one voice, “They said, Barabbas.” Their choice was between a murdering thief and an innocent man, between darkness and light, between evil and good. And they chose a murderer, darkness, and evil.

As the Lord said in John 3:19: “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”

Their cry of “Barabbas” probably jolted Pilate. He had underestimated the power of the leaders. He had underestimated the changeable hearts of the people.

And he didn’t have a clue about Satan and the demons involved in the scene behind it all. Nor, of course, did he know anything about the plan and purposes of God.

Stunned, Pilate then asked a follow-up question, “What shall I do then with Jesus which is called Christ?” What do I do with Jesus then? And with one voice, they “all” said unto him, “Let Him be crucified.” They wanted blood, not justice.

And it is amazing here that a judge asked a crowd for their decision as to what should be done with a man on trial! It shows how spineless Pilate was.

The governor responded to their call for Christ’s crucifixion with “Why? What evil hath He done?” The testimony of Scripture, and of this chapter, is that Christ was sinless, innocent, and just.

Pilate asked, “What evil has He done?” Earlier in the chapter, Judas went out and killed himself because he knew he betrayed “innocent blood.” Pilate’s wife said He was a “just man.” Pilate declared, “I am innocent of the blood of this just person.”

It’s always the same about Christ. Again and again it’s: Innocent, innocent, innocent. The chapter shows the innocence of Christ, but the guilt of everyone else.

Judas was guilty, Barabbas was guilty, the Jewish leaders were guilty, the crowd was guilty, Pilate was guilty.

But Christ was innocent, and as such He was the perfect sacrifice for sin. He’s the sinless, spotless Lamb of God, who bore our sins and paid the penalty for them all at the Cross.

The crowd’s answer to Pilate’s question, was to not answer what evil He might have done, but instead, “They cried all the more saying, Let Him be crucified.”

Pilate attested Jesus’ innocence, but the crowd’s original answer had now become a mob chant that the governor could not change or silence. His question only inflamed the mob into a greater frenzy.

Louder, more viciously, more vehemently they kept chanting and crying out all the more, demanding for Christ to be crucified. The whole scene was now out of control.

Matthew 27:24-26: “When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

“Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered Him to be crucified.”

Pilate had a mob scene on his hands, and he saw that he would not prevail unless he gave in to their desire. The governor rules, purely out of what would calm the crowd, and not on the basis of integrity.

So he took water and washed his hands before the multitude. Washing one’s hands to symbolize one’s innocence was a Jewish custom. As Psalm 26:6 says, “I will wash mine hands in innocency…”

This washing of hands was a public testimony by Pilate that he was clean and free from the guilt of the blood of this righteous man.

He piously disavowed any complicity with this wrongdoing. They were the ones wanting this. They were guilty of killing an innocent man. But the blood of Jesus Christ was on his hands no matter how much he washed them.

It was because of his vacillating that all had increased to this point. And he gave in out of cowardice and fear of the mob and ordered the crucifixion. And he released a guilty man, Barabbas, and condemned an innocent Man, the Lord Jesus Christ.

Pilate told them, “I am innocent of the blood of this just man. I take no responsibility for it.” And the people’s response was that this was fine with them:

They tell him, “His blood be on us and on our children,” that they’d gladly take the guilt of the blood of Christ and His execution.

That is frightening. They were willing to be held responsible for the shed blood of God’s own Son. They willingly take upon themselves the guilt of the blood of Jesus Christ.

And then just a short time later, you hear the amazing love and grace of Christ at Calvary after they crucified Him, and Christ spoke and said about the nation of Israel: “Father, forgive them, for they know not what they do.”

In the final analysis of things though we all are responsible for the death of Christ. He died for the sins of the world, for all people. It was because of all of our sins that He was nailed to that Cross and died. And in love, He paid the penalty of all our sins for us.

Verse 26 says, “Then released he Barabbas unto them: and when he had scourged Jesus, he delivered Him to be crucified.” Pilate released Barabbas.

Picture Barabbas. He’s imprisoned in a cell, likely near Pilate’s judgment hall. He paces the cell, angry and afraid. Barabbas was on death row, expecting to be crucified any day.

He hears the sound of an angry mob. Suddenly, he hears his name shouted by that mob, “Barabbas! Barabbas!” Then a few minutes later, he hears the mob shout louder over and over, “Crucify Him! Crucify Him!” He probably thought it was a lynch mob.

Then he heard the sound of soldiers coming closer and closer toward his cell. His cell door swings open. He’s expecting to be led out to be crucified. And imagine his surprise when he hears, “Get out of here Barabbas. You are a free man.”

He wasn’t being led to his cross and place of death after all. Instead he was set free! Another would die in his place. If any person on this earth knew what it meant to have Christ die in his place, it was Barabbas.

A.T. Robertson: “There between the two robbers and on the very cross on which Barabbas, the leader of the robber band, was to have been crucified, his Substitute died.”

Barabbas’s story can be told in four short sentences: Barabbas was guilty. Christ was innocent. Christ died. Barabbas lived.

Christ the innocent One was condemned and delivered over to the punishment of death; while the guilty one, deserving of death, was released and given new life. That’s what happens in salvation.

Barabbas is a portrait of grace. We are each Bar-Abbas. Barabbas was “the son of a father.” We are all the sons and daughters of a father. Barabbas stands for every son or daughter of Adam who has ever walked this earth.

Barabbas was a guilty, rebellious, thieving, murderous sinner who broke the law. Like Barabbas, we are all guilty, rebellious sinners who have broken God’s law.

All have sinned and fall short of the glory of God. We are each guilty of rebellion against the highest Authority of all, God Himself.

As guilty sinners, we are each deserving of death and condemnation. Romans 6:23 says that “the wages of sin is death.” We deserve eternal death because of our sins.

But then comes the good news. Like Barabbas, we each have the Innocent One who took our place. We have a Substitute, who was crucified for us on that center cross. And like Barabbas, we live, by Him taking our place and dying for us.

Christ is our Substitute. He bore our sins and died the death that we deserved, just as He died the death that Barabbas deserved.

He was nailed to the cross and faced the punishment Barabbas deserved, just as He hung on the cross and faced the punishment we deserved for our sins.

He was beaten, scourged, mocked, crowned with thorns, crucified, faced the wrath of God against our sins, and He died for us, willingly, out of love and grace.

Like Barabbas, we were condemned to die. Like Barabbas, Christ took our place. Like Barabbas, we have been set free. Like Barabbas, we are released to new life because the death we deserved was paid by the Innocent Substitute.

As it’s been said, “Like Barabbas, we deserve death, judgment and hell. But let us cling firmly to the glorious truth that a sinless Savior has suffered in our stead, and that believing in Him the guilty may go free.”

Trusting the Substitute, that Christ died for us, for our sins personally, and rose again, we are free and we have life eternal as a free gift from God.

Barabbas was supposed to die. He was guilty, sentenced, imprisoned, awaiting death by crucifixion, and suddenly he was told: “You’re free.” So we are spiritually set free from our sins and guilt, by Christ taking our place and trusting Him as our personal Savior.

I wonder about Barabbas. How could he have ever led a normal life after that? We don’t know what happened to him. He might have just gone back to his rebellious, murderous, thieving ways, we don’t know.

But what about you and me? Christ took our place. He died for us that we might live, and live eternally. How could we ever lead a normal life after experiencing that grace?

God doesn’t want us to. He wants us, with all our hearts, to live a transformed life by grace, to live and serve the One who loved me and gave Himself for me.