The Divine Exchange

Our generation is no stranger to public outcries and opposition to the verdicts of the judicial system. With the ubiquity of smart phones and social media, everyone has become a journalist, judge, and jury in cases that capture the public’s attention. We make a judgment based on the information that we can see. When the judicial system answers with a verdict that contradicts our opinion, it’s not uncommon to hear loud cries of injustice. One of the monikers of justice is that it’s blind, but is it deaf? Does public opinion tip the scales of justice?

In some cases, it certainly seems to.

In Jesus’ case, it did.

If you have your copy of God’s Word, open to Luke 23, you’ll find that on p. 841 in the Bibles provided.

Last week, we found Jesus presented before the Sanhedrin, the Jewish ruling council. After having been questioned by some of the key leaders during the pre-dawn hours, Jesus was briefly tried by this council and immediately convicted at an early morning meeting (likely, very close to dawn). With their own conviction in place, Luke continues the narrative…

Luke 23:1–25 ESV

Then the whole company of them arose and brought him before Pilate. And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. So he questioned him at some length, but he made no answer. The chief priests and the scribes stood by, vehemently accusing him. And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other. Pilate then called together the chief priests and the rulers and the people, and said to them, “You brought me this man as one who was misleading the people. And after examining him before you, behold, I did not find this man guilty of any of your charges against him. Neither did Herod, for he sent him back to us. Look, nothing deserving death has been done by him. I will therefore punish and release him.” But they all cried out together, “Away with this man, and release to us Barabbas”— a man who had been thrown into prison for an insurrection started in the city and for murder. Pilate addressed them once more, desiring to release Jesus, but they kept shouting, “Crucify, crucify him!” A third time he said to them, “Why? What evil has he done? I have found in him no guilt deserving death. I will therefore punish and release him.” But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate decided that their demand should be granted. He released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will.

In reflecting on this passage, I can’t help but see a great, even Divine exchange happening here - as Jesus’ innocence is declared multiple times and yet He is condemned. I think we begin by noticing how the religious leaders are…

Exchanging truth with lies.

Before we condemn them too quickly, we have to recognize that there are…

Problems facing the religious leaders

They were occupied by Romans and lacked the legal justification to sentence someone to death. Even though the Jewish laws (the Torah) had several capital punishments, the governing Roman authority was required to adjudicate and fulfill capital and criminal punishments. So, while they viewed what they deemed as blasphemy (claiming to be God) from Jesus’ as an offense punishable by death - they could not actually take Jesus’ life. They had to make the case in front of the civil authority - in this case - Pilate.

Which brings us to the second problem they faced…

Their justification was thin to say the least. Luke records them as putting words in Jesus’ mouth and then not fully defining the crime. When they asked Him if He was the Son of God, Jesus replied, “You say that I am.” In response, they said “what further testimony do we need? We have heard it ourselves from his own lips.” (Luke 22:70-71) What was His crime? Could Rome convict and kill him for that?

So they needed grounds that the political leaders could use to sentence Jesus. Here is where we get the great exchange of truth with lies. They come up with three accusations or indictments against Jesus.

Accusations

These are misleading the nation, forbidding taxes, and declaring himself King. Let’s briefly consider each of these how Pilate might view them.

Misleading the nation - could be seen as an attack on the Pax Romana (peace of Rome). Rome governed with a heavy hand in order to keep peace in the land. Uprisings were considered treasonous. In fact, several years later, in the town of Ephesus, a riot broke out in response to in response to Paul’s preaching of the gospel there. The town manager was fearful that the Roman soldiers would respond with force and outside officials would bring legal action (Acts 19:40). But more to the point, how was Jesus actually misleading the Jewish nation? His call to love God and others would only strengthen any nation. His healing on the Sabbath may have challenged some of the traditional convictions of his day, but also brought flourishing to the people who needed the relief.

The second accusation was:

Forbidding tribute to Caesar - this was a blatant lie. Just a couple of days earlier they had asked Jesus this very question.

Luke 20:22–25 “Is it lawful for us to give tribute to Caesar, or not?” But he perceived their craftiness, and said to them, “Show me a denarius. Whose likeness and inscription does it have?” They said, “Caesar’s.” He said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.”

I find it interesting that in levying this accusation against Jesus, they are breaking the ninth commandment: Exodus 20:16 ““You shall not bear false witness against your neighbor.”

Finally, they accuse Jesus of …

Declaring Himself Christ, aka King - This is the charge that gets Pilate’s attention. He may have been a bit familiar with the Jewish hope of a Messiah or Christ, but frankly wasn’t threatened by that too much. And yet it’s this one that he responds to with the question “Are you the King of the Jews?” To which Jesus replied, “You have said so.” (3-4) And yet, even by virtue of the fact that the religious leaders were bringing this man to be tried indicated that this kingship was not a threat at all - so he declares Jesus not guilty.

In protest, the men who brought Jesus mention that he “stirs up the people…from Galilee even to [Jerusalem].” (5). Upon mentioning Galilee, Pilate sees a way out as he can transfer the responsibility to someone else. In this, he begins the process of…

Exchanging justice with injustice.

While Jesus was born in Bethlehem (in Judea), He was raised in Nazareth in the region of Galilee. As an adult, it He made Capernaum the home-base of his ministry, which is also in the region of Galilee - Herod’s jurisdiction.

Fortuitously, Herod was in Jerusalem!

Herod had been longing to meet with Jesus (Luke 9:9). So Jesus is taken to Herod’s house, accompanied by the religious leaders. Herod asks questions for a while and asks for some miracles - in essence - he wants a show. Jesus’ silence and inaction bores Herod so he sends Jesus back to Pilate after dressing Him in kingly clothes and mocking Him.

So, Pilate calls for the chief priests, rulers and the people to gather in order to hear his verdict. With these people present, Pilate summarizes what has happened. According to several commentators, the Roman judicial system had seven-steps - all of which were followed (Bock: 1823). There is a sense in which Luke delineates the proper pattern. In other words, everything was done by the book in order to come to a just verdict.

arrest - “you brought me this man” (14a)

charges - misleading the people (14b) (among other things)

cognito - “after examining him before you” (14c)

verdict - “I did not find this man guilty…” (14d)

supporting verdict - “neither did Herod” (15a)

acquittal - “nothing deserving of death has been done by him” (15b)

judicial warning - “having scourged him, I will release him.” (16)

Not only was this system followed, but three times Pilate proclaims Jesus’ innocence (4, 14, 22) and Herod’s silence on the matter affirms the same (15). And yet the crowd would have none of it.

The court of pubic opinion spoke loudly!

Now, Pilate had done some heinous things in reign as governor of the region, but at the same time, there was something in him that feared a public outcry - and that is exactly what he faced here. There was a tradition that Pilate would release a prisoner during the festival. As if to present a clear choice for the crowd, Pilate chose what may be the worst possible criminal - as an option for release. Pilate asks if they would like a man who has been convicted by that same Roman judicial code of insurrection and murder released to them or Jesus - who has thrice been declared innocent. The cries of the religious leaders and the request of the mob wins out. They want Barabbas released and Jesus detained.

Which brings us to our final point…

Exchanging the guilty with the innocent.

During the Hasmonean dynasty, about 140-116BC, there were hundreds or even thousands of Jews imprisoned. The king at that time began a tradition of releasing one of the prisoners in order to maintain peace during the Passover celebration. When the Romans took over, they seemed to continue that tradition. (Kroll, Butler) Pilate, as the local governor followed suit.

According to the Mishnah - the writings that help the Jewish people apply the law, there is a provision for people to sacrifice a passover lamb on behalf of someone “whom they have promised to free from prison” (m. Pes. 8:6B).

In some ways, this is a beautiful picture. While pragmatic for rulers, it was spiritually significant for the people, especially the imprisoned. In the first Passover, a lamb was sacrificed in the place of the firstborn children. Each year that Passover is celebrated, that redemption or exchange in remembered. So the exchange of a lamb for a prisoner is a picture of Divine mercy while it’s also practical for rulers.

And yet as Pilate presents the convicted criminal before the crowd, some have speculated that he brought forth Barabbas as an extremely bad person in hopes of freeing Jesus. The crowd will have none of it. They want Jesus crucified, even if a murderer is freed.

In the book of John, Jesus is introduced as the Lamb of God who takes away the sin of the world. Here we see the lamb of God who sets prisoners free - the innocent redeems the guilty.

If we were there, would we be with the crowd or with Jesus?

Mike McKinley notes:

Luke 12–24 for You Mob Rule, Then and Now

In the end the hatred of the crowd shows us our guilt, but it also shows us the love of God, which secures our forgiveness. Horatius Bonar, a 19th-century Scottish pastor, wrote a poem about this event that helps us to meditate on our great salvation:

Luke 12–24 for You Mob Rule, Then and Now

I see the crowd in Pilate’s hall,

their furious cries I hear;

their shouts of “Crucify!” appall,

their curses fill mine ear.

And of that shouting multitude

I feel that I am one,

and in that din of voices rude

I recognize my own.

I see the scourgers rend the flesh

of God’s belovèd Son;

and as they smite I feel afresh

that I of them am one.

Around the Cross the throng I see

that mock the Sufferer’s groan,

yet still my voice it seems to be,

as if I mocked alone.

‘Twas I that shed that sacred Blood,

I nailed him to the Tree,

I crucified the Christ of God,

I joined the mockery.

Yet not the less that Blood avails

to cleanse me from sin,

and not the less that Cross prevails

to give me peace within.

There are ways that we can look at all of this as a miscarriage of justice. The flimsy accusations, failure of the justice system, and the court of public opinion merged into a perfect storm to convict the innocent Son of God.

Mike McKinley imagined what it would be like for Barabbas that day. Imagine being convicted of insurrection and murder, imprisoned, knowing that one day soon a cross would bear your crimes as you are humiliated in front of your peers as they watch you die. While sitting in the cell, you hear that there is a ruckus outside. You can’t see what’s happening, but you hear that something it afoot. Then you hear the cries “Crucify him, crucify” assuming that’s for you. Then the guards appear, opening your cell. They bring you bound before the crowd. They release your chains. You’re free to go!

As you join the crowd, you see the face of the One who took your place. Maybe you assumed a lamb would be your substitute, but instead it’s a man.

In the days that followed, as you reconnect with friends and family, you begin to learn about this Jesus. You hear of His teaching, His healing, His way of life and you are completely baffled as to why you were freed.

Beloved, we are Barabbas! Jesus took our place on that cross! We may not have been convicted of insurrection and murder in a court of law, but our deeds have undermined the holiness of God, time and time again. Our anger and vitriol has murdered relationships and severed a right relationship with God. In our pride, we became our own gods, removing the One true God from His rightful place.

He demonstrated His holiness and justice by demanding payment - death. In grace, He demonstrated how much He loves us by taking our place.

We may want to blame Pilate or the Jewish leaders or the Romans or the crowd for the unjust treatment that Jesus received. Ultimately, I think we have to see that the Triune God was behind it all. God became like us in order to atone for our sin. This great exchange is a Divine exchange -

His holiness for our sinfulness;

His perfection for our imperfection;

His love for our hatred;

His humility for our pride;

His grace for our disgrace;

His life for ours.

Oh, may we never tire of retelling the old story of Jesus love for you and me. May we overflow with abundant joy in the Christ of calvary. May our lives represent the life that He laid down.

Friend, do you see Barabbas in you? Do you see what God orchestrated for you? Oh, come, to His outstretched arms. Turn from your old ways and turn to Him. Believe in what He did for you. Be baptized - immerse yourself in His teaching. Live in the life that He purchased for you!

Let’s pray.

The Lord’s Supper

Benediction

Psalm 72:18–19 ESV

Blessed be the Lord, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory! Amen and Amen!

Questions for reflection and discussion

Read: Luke 23:1-25

1. What constitutes a fair trial in our legal system today?

2. What are some common ways people try to bend the rules?

3. Of what was Jesus accused? (23:2)

4. Of what did Pilate find Jesus guilty? (23:4)

5. How was Jesus treated throughout His trial? (23:5, 9–11)

6. For what reason did Pilate send Jesus to Herod? (23:5–7)

7. How did Pilate explain what he decided to do with Jesus? (23:13–16)

8. In what way did popular pressure influence Pilate’s decisions? (23:20–25)

9. In what ways do you find yourself acting like Pilate—doing what is easy rather than what is right? What will change?

10. How does standing in Barabbas’ shoes cause you to marvel at Jesus?

Sources:

Anyabwile, Thabiti. Exalting Jesus in Luke. Christ-Centered Exposition Commentary. Nashville, TN: Holman Reference, 2018.

Bock, Darrell L. Luke 9:51-24:53. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Books, 1999.

Liefeld, Walter L. “Luke.” In The Expositor’s Bible Commentary: Matthew, Mark, Luke, edited by Frank E. Gaebelein, Vol. 8. Grand Rapids, MI: Zondervan Publishing House, 1984.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary. Exeter: Paternoster Press, 1978.

Martin, John A. “Luke.” In The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck. Wheaton, IL: Victor Books, 1985.

McKinley, Mike. Luke 12-24 for You. Edited by Carl Laferton. God’s Word for You. The Good Book Company, 2016.

Neusner, Jacob. The Mishnah : A New Translation. New Haven, CT: Yale University Press, 1988.

Stein, Robert H. Luke. Vol. 24. The New American Commentary. Nashville: Broadman & Holman Publishers, 1992.

The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press, 2005. Print.

Wilcock, Michael. The Savior of the World: The Message of Luke’s Gospel. The Bible Speaks Today. Downers Grove, IL: InterVarsity Press, 1979.

Woodrow Michael Kroll and Marvin R. Wilson, Watching Jesus Die: Getting to Know Calvary’s Cast of Characters (Eugene, Oregon: Resource Publications, 2023).

John G. Butler, Analytical Bible Expositor: Matthew (Clinton, IA: LBC Publications, 2008).

Craig A. Evans, The Bible Knowledge Background Commentary: Matthew–Luke, ed. Craig A. Evans and Craig A. Bubeck (Colorado Springs, CO: David C Cook, 2003).