The Great Exchange, Part 2
Notes
Transcript
Handout
Text: Matthew 27:11-26
Introduction:
This is part 2 of a three-part mini-series within our Matthew series that I’m calling "The Great Exchange.”
As we look through this passage, I want to draw your attention to the exchanges that take place. As I said last week, I think we can probably somewhat accurately summarize our lives and what is important to us by describing the exchanges that we make.
When I was in college, I used to sell Cutco cutlery. Now, in case you’re not familiar with Cutco, they make very high end kitchen cutlery and cookware. A full set of the basic knives and eight steak knives—at the time—cost $945. Now, you might think that I’d only have been able to sell such expensive cutlery to rich folks, but you’d be wrong. Most of the people that I sold to were average folks like you. But, I had a 60% closing ratio and by the end of my time, an average order size of $400.
Why in the world would people spend so much on kitchen knives? When I was in training, I thought, “There’s no way I can sell this stuff.” But, they taught us that sales is not about the price, it’s about value. So, the key to sales is to pump up the value so that the value exceeds the price. If the value exceeds the price, people will buy. And you know what? It’s true.
Last night, we had a fundraiser for the Hunt for Jesus. Now, how much do you think a basket filled with jams and jellies is worth on the street? Maybe $30-40? And yet, last night that basket went for $___. Why? Because it was benefitting the hunt for Jesus, and the people bidding on it realized they weren’t buying jams and jellies, they were investing in the spiritual harvest of souls. It’s not the price, it’s the value.
Is $1,000 a lot of money? Well, that depends. For this pen? Absolutely! That’s ridiculous! But if that $1,000 was the price of a brand new mint condition 2025 Ford F-150 Lariat with all the bells and whistles? Take my money! It’s not the price, it’s the value.
And value comes from a lot of different places. Things we need—like water, air, shelter, food—have intrinsic value to us. But, if we ask, “Why do people shell out six figures for a vehicle when they could get a comparable vehicle for half that price?” The answer is still value—but that value comes not from the physical features of the car, but from the status and prestige it conveys. They’re not really buying a car at that point, they’re buying the image of success, wealth, and prestige. Don’t believe me? Listen to how luxury cars are advertised. Do they point out all the fancy features? No. The show you well-dressed handsome and beautiful people, successful businessmen and women, and they emphasize the exclusivity and prestige of owning such a car. That’s what you’re really buying. And when you do, you’re making a statement that those things are valuable to you.
Main Point/FCF: What kind of items we purchase, how we spend our time, what we is worthy of our hard work, all of these are an exchange that tells a story about what we value and what we believe. So, today, I want to take a look at the exchanges that Pilate and the crowd made, and I want you to ask the question—What did they value? And what do you value?
11 Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” 12 But when he was accused by the chief priests and elders, he gave no answer.
13 Then Pilate said to him, “Do you not hear how many things they testify against you?” 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.
15 Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. 16 And they had then a notorious prisoner called Barabbas.
17 So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” 18 For he knew that it was out of envy that they had delivered him up.
19 Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.”
20 Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.”
22 Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” 23 And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”
24 So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.”
25 And all the people answered, “His blood be on us and on our children!” 26 Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.
Prayer
The crowd exchanged the Kingdom of God for the kingdom of this world. (15-26)
The crowd exchanged the Kingdom of God for the kingdom of this world. (15-26)
There is some very interesting wordplay that is going on in this passage that might not be immediately apparent from your English translation, depending upon which translation you have.
First off, “Barabbas” is the man’s last name, not his first name.
“bar-Abba” means “son of the father”
Of course, we immediately think of Jesus who said that he had come from his heavenly father. And here, the crowd is offered a choice between the true “son of the heavenly father” and this criminal whose last name is “son of the father.”
To put an even finer point on the irony, there are even some ancient manuscripts of the Gospel of Matthew that record his name as “Jesus Barabbas,” which would make the irony even worse. The fact is that “Jesus” was a pretty common name in this time, much like “Joshua” now (which is the English form of the underlying Hebrew name). So, it’s not improbable that Barabbas and Jesus could have shared the same first name.
There are a handful of early manuscripts that have “Jesus Barabbas,” and the majority of scholars think that this was very likely the original reading of the text. Enough so, that the United Bible Society’s Greek New Testament has this reading (“Jesus Barabbas”), as does the NET Bible and the Lexham English Bible, and the newer versions of the NIV.
If you have a newer version of the NIV, it includes this reading:
16 At that time they had a well-known prisoner whose name was Jesus Barabbas. 17 So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?”
And it fits with the flow of Pilate’s question—the question he’s asking is “Which Jesus do you want me to set free? Jesus Barabbas, or Jesus who is called Christ?”
If you have questions about the differences in manuscripts and such, I’m happy to talk to you about that. Those questions are good questions and I’m happy to answer them, I just don’t want to take time in this message to deal with it and distract from the main point. So, if you’ve got a burning question about this, talk to me later!
Regardless of how we understand the meaning of Barabbas’ name, or whether or not his first name was, indeed, “Jesus,” the point that Matthew is making here is...
The crowd traded the real Messiah for a worldly imitation. (16)
The crowd traded the real Messiah for a worldly imitation. (16)
Barabbas was a cheap imposter; a worldly imitation of the Messiah.
Barabbas was everything that Jesus was not. He wanted to overthrow the Romans by any means necessary. From the other gospels, we can piece together a little more about Barabbas’ history and character.
Barabbas was an evil, greedy, violent man.
18 But they all cried out together, “Away with this man, and release to us Barabbas”— 19 a man who had been thrown into prison for an insurrection started in the city and for murder.
Barabbas was probably a member of the Zealots or the Sicarii—radical Jews who frequently took up arms against the Romans. The Zealots fought several battles and wars with the Romans over the years trying to gain their independence from Rome. The Sicarii were an elite subset of these radical freedom fighters—they were cloak and dagger assassins. They would hide in plain sight amongst the people and commit assassinations in broad daylight using easily concealable daggers.
But, these rebels—especially the Zealots—developed quite a poor reputation amongst many common people because they frequently stole from the people, so they were often referred to as “robbers.” In all likelihood, the “robbers” that were crucified alongside Jesus were insurrectionists like Barabbas, fellow Zealots.
38 Then two robbers were crucified with him, one on the right and one on the left.
Jesus told the people to pay their taxes to Rome, and that wasn’t a popular opinion. Jesus said,
36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”
But the crowd wanted a worldly kingdom. They wanted a strong political and military leader who would drive out the enemy and set up a physical kingdom. Someone who would rid their land of Roman taxes.
They valued an earthly kingdom and earthly freedom more than a spiritual kingdom and spiritual freedom.
They traded the Prince of Peace for the prince of bloodshed. (16, 25)
They traded the Prince of Peace for the prince of bloodshed. (16, 25)
The people wanted someone like Barabbas to rule over them.
25 And all the people answered, “His blood be on us and on our children!”
They got exactly what they asked for in the rebellion of AD 70.
A few weeks ago, I read to you some quotes from Josephus about the fall of Jerusalem in A.D. 70. For those that weren’t here for that, I’ll briefly recap.
Jesus had prophesied as he was entering Jerusalem in Matthew 24:1-2 that the temple and Jerusalem would be judged and destroyed for rejecting him as Messiah.
1 Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. 2 But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”
Jesus was crucified in the year 30 or 33 A.D., and his prophecy about Jerusalem’s destruction was fulfilled in 70 A.D. when the Romans besieged Jerusalem and burned down the temple.
This happened because the Zealots—men like Barabbas, his fellow insurrectionists—revolted against the Romans in the 60’s. The Zealots massacred anyone in Jerusalem who was sympathetic to the Roman empire, executing Jewish leaders and staging sneak attacks on outlying Roman garrisons.
The emperor, Nero, ordered an invasion of Jerusalem and Judea. Roman troops encircled Jerusalem from 67-70 A.D. Josephus described severe famine that killed tens of thousands of people in Jerusalem and was so bad that some resorted to cannibalism. Those that didn’t die of disease or famine ended up either being forced into slavery or slaughtered when the Romans finally broke through the walls of Jerusalem.
Josephus estimated that over a million Jews died in the war in that time.
Now, to be clear, I don’t think that there is some kind of curse that is upon the Jewish people, nor does this verse justify the cruelty and barbarism of the Romans or Hitler or Iran or any other group that is hostile to the Jews.
And, let’s also be clear that this judgment was not poured out on all Jews, only upon those unbelieving Jews who continued to reject the Messiah. As I mentioned before, the Jewish Christians in Judea fled the city when they saw the Roman armies coming because they listened to Jesus’ prophecies in Matthew 24.
But this has to be one of the most chilling verses in all of Scripture.
25 And all the people answered, “His blood be on us and on our children!”
They spoke truer words than they knew. Those that were in the crowd that day made an exchange. They traded the true Messiah, the Prince of Peace, the one that could have brought peace and justice and salvation to them and their children for a false Messiah, a prince of bloodshed, and violent, evil men like him who brought upon them and their children war, and injustice, and death.
And this is the trade that Satan offers us still today. The kingdom of this world offers us a Jesus that is a shadowy, false imitation of the real Jesus.
The kingdom of this world offers us a Jesus who hates his enemies, who uses violence to advance his kingdom, a Jesus who doesn’t turn the other cheek but lashes out and draws his sword against his enemies, a Jesus who puts himself first and seeks not the Father’s will but his own will, who seeks not the glory of the Father but his own glory, a false Messiah in place of the true Messiah.
And those who blindly follow the false Messiahs of this world do so at the cost of their lives and their eternal souls. Do not be deceived by the false Messiahs of money, sex, alcohol, drugs, popularity and fame, and politics. They promise salvation but what they deliver is death.
15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.
17 And the world is passing away along with its desires, but whoever does the will of God abides forever. 18 Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour.
What are you putting your hope in? Are you putting your hope for the future in your bank account? In a politician or political party? Some people think we need a violent, harsh man to defeat our enemies to restore righteousness to the land. But the kingdom of God does not come through men like Barabbas, but through men like Jesus.
Are you putting your hope in medicine and doctors? I thank God for both, but God’s sovereignty does not stop at the door of the hospital or doctor’s office. Anything we put our hope in instead of Christ is an exchange of the real Messiah for a false Messiah. And false Messiahs always disappoint us.
Pilate exchanged his principles for pragmatism. (11-24)
Pilate exchanged his principles for pragmatism. (11-24)
Pragmatism is a worldview that says “Whatever works is right.” But pragmatism is not the worldview of the Bible.
Pilate knew what was right.
Pilate knew what was right.
14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.
v. 14 tells us that Pilate was “greatly amazed” by Jesus’ composure.
Pilate had, no doubt, tried and interacted with many Jewish Zealots over the years, likely including Barabbas. He knew there was a distinct difference between violent, boisterous, disrespectful men like Barabbas and the quiet, long-suffering, gentle Jesus.
Pilate also had many interactions with the Jewish leaders and knew their personalities and shrewdness all too well:
18 For he knew that it was out of envy that they had delivered him up.
Plus, his own wife had a dream and warned him not to condemn Jesus:
19 Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.”
And, we know that from other parts of their conversation recorded in the other gospels, Pilate was sufficiently convinced of Jesus’ innocence to acquit and release him. His offer of Barabbas was intended to give them a trade that he was sure they wouldn’t take. Pilate figured that surely they wouldn’t want Barabbas instead of Jesus.
17 So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?”
And even when the crowd demanded to release Barabbas, Pilate still objected:
23 And he said, “Why? What evil has he done?” But they shouted all the more, “Let him be crucified!”
We might be tempted at this point to feel sorry for Pilate and absolve him of any guilt. He certainly tried to do that himself:
24 So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.”
But, the fact remains that Pilate knew beyond a shadow of doubt, that Jesus was innocent of the charges raised against him.
John records a bit more of Jesus’ conversation with Pilate behind closed doors.
35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?”
36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”
37 Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”
38 Pilate said to him, “What is truth?”
And in Pilate’s worldview, whatever works is the right path. Truth is whatever I need it to be. It’s about “My truth.”
What “works” isn’t always what’s right.
What “works” isn’t always what’s right.
Our society believes that there is no such thing as objective truth. God is often described as an elephant that is being observed by several different blind men. One grasps the trunk of the elephant and says, “I think an elephant is like a snake, long and slender.” Another grasps the leg and says, I think an elephant is like a tree trunk, tall and thick and strong.” Another grasps the ear and says, “I think the elephant is like a leaf, thin and broad.” So, the moral of the story is to say, “Who’s right? We can’t know what God is like, so everyone’s opinion is equally valid.”
Of course, the problem with this analogy is that there is such a thing as an elephant, and none of the blind men described him accurately. And, they are—by the analogy’s own admission—blind! There is such a thing as objective truth. Jesus doesn’t say, “God is whatever you want him to be.” That’s idolatry—making God in your own image. Jesus says
6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
And, God has in fact revealed himself to us in his word, so we are not free to imagine him to be whatever we want. God is a real being and we are not free to invent him as we like any more than I am free to imagine that you are like an elephant. There is such a thing as truth, right and wrong, good and evil, and it is not determined by what “works” or what is expedient at that moment.
Despite knowing that Jesus was innocent, Pilate allowed him to be condemned to death because he feared for his job.
Would any of us excuse a judge who wrongfully condemned an innocent family member to death because he would have lost his job otherwise? Of course not. Life and integrity are more important than a job.
Some of you are going to face trials in your job or school where you have to make a choice between what “works” and what is “right.”
I remember when I was in college I had a particular Botany professor who was a little oblivious. We had an exam for this class where we had to identify different trees and plants outside. It was a verbal test—he would point out a tree and then we had to write down in our notebook the name of that tree. It was outside and was conducted during a nature walk, and he led the group and had his back turned to the whole group most of the time. Nevertheless, it was a test, and we were not supposed to collaborate together. But as I looked up from writing down my answer, I realized that I was the only one who wasn’t either sharing my answer or copying someone else’s.
It was a crisis of integrity for me. The fact is, I couldn’t have cared less about Botany and I hadn’t studied well for that exam. I was at a loss for most of the trees he pointed out. And, I was I think literally the only one not cheating, so it would have been very easy to justify it. The professor was clueless, and “if he didn’t care, why should I?” But, the fact is that even if he didn’t see me, God was watching. I did terribly on that exam, and there wasn’t a curve because everyone else did great. But I kept my integrity.
Sometimes in life you have to choose between what’s right and what “works.” In the workplace, you can choose to be honest or to make more money or get that promotion. In school, you can have AI write your paper or you can cheat on an exam, or you can take the consequences of not having studied or prepared enough. You can choose to take a stand for what Scripture says and get made fun of, or you can go with the flow and keep your popularity.
Whatever you’re willing to exchange for Christ is your true god.
Whatever you’re willing to exchange for Christ is your true god.
For Judas, it was money.
For the Sadducees and Pharisees it was prestige and power.
For the crowd it was independence from Rome.
For Pilate, it was his position. Pilate knew that if word got to Caesar that he had let a Jewish man go free who openly claimed to be their king, Caesar might think he was conspiring against him or disloyal.
But here’s the irony. While Pilate thinks himself strong and powerful, his actions reveal him to be weak and easily manipulated. His love of power was so obvious that the Jewish leaders were able to use it against him and manipulate him with it. His strength and power end up becoming the very thing that brings him down
Matthew–Luke Response
Pilate loves the power his position affords him. But if he thinks his position as procurator makes him strong, his actions at Jesus’ trial prove him to be weak. He loves his career and would never risk it for a Galilean carpenter and preacher. The priests could manipulate Pilate because they see this weakness. Pilate has authority to release Jesus, but he lacks the strength to use it, because he has to protect his idol: his career. Because he is afraid to lose his power, he is afraid to use his power to set an obviously innocent man, Jesus, free. So love of power handcuffs him and makes him weak.
So it goes with false gods. People think the gods of money, knowledge, or power make them strong, but the fear of loss weakens them because they are afraid to jeopardize their gods. Pilate fools himself when he boasts that he has power to release Jesus. Fear of losing power has made him powerless, and his desire to please the crowd makes it impossible for him to do his duty. “Though he knows who is innocent and who is not, he can’t decide whom to crucify and whom to set free.”
So, when you encounter Jesus, what is it that you can’t give up? Encountering Jesus has a way of revealing our true gods. Because when we’re faced with the God of the universe who says, “You shall have no other gods before me,” our idols cry out to us and demand our allegiance and loyalty. Jesus exposes our hearts and our idols.
So, what is it that Jesus exposes in your heart? What is it that you’re not willing to let go of? What is it that you’re exchanging for Christ? What occupies the throne of your heart?
Reflection Questions:
What exchanges did the crowd make between Barabbas and Jesus, and what do these exchanges reveal about their values?
In what ways does the crowd's choice of Barabbas over Jesus reflect our own choices in life regarding worldly versus spiritual values?
What personal 'Barabbas' might we be choosing over Christ in our own lives?
How does Pilate’s reaction to the crowd's demands illustrate the conflict between following one's convictions and succumbing to peer pressure?
How can you share about Jesus with your friends when they choose things that are not good for them?
What can you do when your friends want to do something that goes against your beliefs?
