The Guilty Goes Free

In the sermon this week, I won't be focusing as much on the part of Barabbas in the text, except as it serves to demonstrate the hard hearts of the people who chose him to be released rather than Jesus.

David Mathis reflects on Barabbas as highlighted in the gospel of Luke:

In his 23rd chapter, Luke leads us sinners, in his careful wording of the narrative, to identify in this significant way with Barabbas. As Jesus' condemnation leads to the release of a multitude of spiritual captives from every tribe, tongue, people, and nation, so also his death sentence leads to the release of the physical captive Barabbas.

In verse 15, Luke quotes Pilate to establish Jesus' manifest innocence: "Look, nothing deserving death has been done by him." Then he confirms Barabbas' guilt in verse 19, as "a man who had been thrown into prison for an insurrection started in the city and for murder."

In verse 22, after the mob has called for Jesus' crucifixion for a third time, Luke emphasizes Jesus' innocence again in the words of Pilate: "Why, what evil has he done? I have found in him no guilt deserving death." But unconvinced, the crowd continues to demand the death of Jesus and, wonder of all wonders, the release in his place of the manifestly guilty Barabbas.

So Pilate "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" (verse 25). Here's the first substitution of the cross. The innocent Jesus is condemned as a criminal, while the criminal Barabbas is released as if innocent.

And still today, because of the willing substitution of the innocent Jesus, Barabbases like us go free.