Can I Get a Sub?
Preached by Jason Abbott
October 26, 2014
Here is a humbling secret about me: I will often reflect back upon my past and imagine that I took some more heroic course of action than I actually took. This is a part of me that’s a lot like James Thurber’s fictional hero, Walter Mitty; I’m simply an ordinary guy, yet I imagine I’m more courageous than I really am. Let me give you an example.While I was in college, I was at a party with some of my very best friends. One of my friends, Nathan, and I were outside talking with these two guys whom we didn’t really know very well when suddenly one of them shoved Nathan hard. Then, he aggressively got in Nathan’s face!Now these guys were pretty intimidating—big and angry and ready to fight. Nathan is an awesome guy, but he makes me look like Arnold Schwarzenegger. So, needless to say, the two of us were clearly outmatched in this little altercation. I had to make a quick decision as I put myself between Nathan and this mad dude; should I throw a quick elbow across the cheek of the bigger guy and surprise him? Or, should I head-butt the guy directly in front of me supposing that Nathan and I could then take the larger guy together?Well, as it turns out, I chose another—far better—course of action that night. I looked them both directly in the eyes and told them that they should calm down as I slowly backed myself and Nathan away from danger. That’s how I rolled!Now, while I often imagine how I might’ve heroically intervened that night, leaving those two angry, giant thugs wondering what on earth had just hit them, such scenarios are simply figments of my big imagination. When given the chance, I’ve never made the decision to confront such danger head on; I have never chosen to take that irreversible step into harm’s way.Like me in my story, Jesus in this passage had opportunity to dodge conflict; however, unlike me, he chose to bravely and faithfully face the danger before him. Jesus heroically confronts ultimate harm here.Well, without further delay, let’s read this passage together and then pray that God would use it to instruct us about our Savior and about our salvation.
Mark 15:1-15
1And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. 2 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 3 And the chief priests accused him of many things. 4 And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” 5 But Jesus made no further answer, so that Pilate was amazed.6 Now at the feast he used to release for them one prisoner for whom they asked. 7 And among the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. 8 And the crowd came up and began to ask Pilate to do as he usually did for them. 9 And he answered them, saying, “Do you want me to release for you the King of the Jews?” 10 For he perceived that it was out of envy that the chief priests had delivered him up. 11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. 12 And Pilate again said to them, “Then what shall I do with the man you call the King of the Jews?” 13 And they cried out again, “Crucify him.” 14 And Pilate said to them, “Why, what evil has he done?” But they shouted all the more, “Crucify him.” 15 So Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged Jesus, he delivered him to be crucified.So, these are the events surrounding Jesus’ interview with Pontius Pilate which Mark—through the inspiration of the Spirit—has chosen to share with us. How might we begin to understand Mark’s purposes in recording these events? Well, (1) we’ll look at the plausibility of such events; (2) we’ll look at the theology of such events; and, (3) we’ll look at the practicality of such events.
1. These events are incredibly plausible.
If you’re at all like me then perhaps you’ve read the accounts of Jesus’ trial, in the gospels, and wondered: How on earth can these people in Jerusalem move from cheering for Jesus at his triumphal entrance into the city to condemning Jesus (to death on a cross!) here, before Pontius Pilate, in a mere week’s time?
You might object that the crowd agrees way too quickly with these urgings, of the religious leaders, to put Jesus rather than Barabbas to death.
You might object that it’s unlikely for them to choose a guy like Barabbas over a guy like Jesus.
At face value, these objections seem to make good sense, but they emerge out of a far too simplistic reading of these events. Consider three things:First, we often assume that the people must think Barabbas a scoundrel. This is precisely what Mel Gibson appears to have assumed in his motion picture, The Passion of the Christ.In that movie, Barabbas is made out to be something of a playground bully! He looks a bit like Brutus from Popeye the Sailor Man in his physical appearance. He is grimy and hairy and vulgar—even wagging his tongue at his Roman guards. All the Roman soldiers seem surprised when the crowd demands Barabbas be freed rather than Jesus.But, Barabbas wouldn’t have likely been seen this way by the Jewish people. Instead, the people would have more likely seen Barabbas as a national patriot. Barabbas was a revolutionary, an insurrectionist (v. 7), who had participated, apparently, in a revolt or plot against Rome.1Second, we often assume that the people think about Pilate in neutral terms. Yet, this is most certainly not the case with Pilate or any other Roman governor. As the ruler in the region, Pontius Pilate would have literally represented the face of evil and oppression to the Jewish people of his day.Thus, Pilate’s apparent sympathy for Jesus, if sniffed out by the people, would not have proven beneficial towards freeing Jesus but, quite on the contrary, would have totally worked against him.In this way, the religious authorities, who were there to stir up the people, already had the table set for their purposes since this is an angry, anti-Roman mob. Can’t you hear them? “Pilate wants you to release this Jesus of Nazareth!”Third, we often assume that the people were satisfied with Jesus as Christ. But, there are signs throughout Mark’s gospel that he wasn’t measuring up to their messianic expectations.
The people seem to have wanted a divine doctor to heal them physically. Yet, Jesus disappointed this expectation and shied away from such a calling as Messiah (Mark 3:7-12).
The people seem to have wanted a military leader to defeat their enemies. However, Jesus disappointed this expectation as well and avoided attempts to make him king (cf. Mark 6:30-46 and John 6:1-15).
Now, we find Jesus as Messiah in Roman custody—Pilate’s little toy! Surely, this cannot be the kind of Messiah the people anticipated; thus, they yell: “Give us Barabbas! He’s a better Messiah than this Nazarene imposter, Jesus! Crucify the Nazarene!”When we begin to locate these events in their actual first century context, when we dispel some of our assumptions which we wrongly impose upon this text, we start to see just how believable this exchange between Pilate and the people is. We can begin to grasp just how easy it must have been for these religious leaders to manipulate this situation for their purposes.These events are very plausible events. However:
2. These events are [also] incredibly theological.
When we look at this little historical account, we see God’s hands all over. God has divinely orchestrated these events to teach us both about himself and about his purposes.Consider just a couple deep theological truths that are communicated here.First, think about all the sinful motivations of the various players involved. The religious leaders have determined to have Jesus killed because of jealousy. Even Pilate can clearly see this:
For he [Pontius Pilate] perceived that it was out of envy that the chief priests had delivered him [Jesus] up (v. 10).
Pilate allows an innocent man to die because he doesn’t want to make a stir. Rather, this governor avoids a riot by allowing a heinous injustice to take place and by taking the path of least resistance.So, Mark explains:
…Pilate, wishing to satisfy the crowd, released for them Barabbas, and having scourged Jesus, he delivered him to be crucified (v. 15).
And the crowd—as I’ve already argued—likely demands Jesus’ crucifixion because he isn’t up to snuff, because he isn’t as tall as their individual messianic measuring-stick says he should be.Consider all these sinful motivations of the various players involved and, then, consider that it was the fulfillment of God’s salvific purposes for Christ Jesus to die on the cross. This is deep, deep theology being worked out here before us. As Peter explained to the crowds at Pentecost:
This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men (Acts 2:23).
Deep Theological Truth Number One
God can and does use our sinfulness for his perfectly righteous purposes without, in the least bit, making him complicit in our sin or making us less responsible in our sin.Second, think about what’s being set up between Jesus and Barabbas here. Pilate essentially takes the two of them—one is innocent, and the other is guilty—places them next to each other, and the innocent man dies in the place of the guilty. Jesus is literally Barabbas’s substitute!In his 1st letter, Peter writes:
Christ died for sins, the righteous for the unrighteous (1 Peter 3:18).
Deep Theological Truth Number Two
Jesus died as a substitute sacrifice. “Christ stood in the legal place of sinners, bearing the just punishment due us because we transgress God’s laws.”2 Thus, through faith in Jesus’ sacrifice for us, we become like Barabbas—the punishment we deserve is exacted upon Christ.So, God sovereignly and graciously brought these historical events together so that he might picture and teach us about the very meaning of Christ’s sacrifice. He instructs us about our sin and about his sovereign power to use it for our good. He teaches us about our redemption and Jesus’ willingness to bear our punishment.Clearly, these verses are incredibly theological. And, finally:
3. These events are [also] incredibly practical.
Let me just touch upon two practical lessons (no doubt there are more).First, as I ponder the crowd’s quickness in turning on Jesus in these verses, I’m convicted of my own aptitude to turn on and reject Jesus at any given moment. Like this mob, when Jesus doesn’t turn out to be just what I have wanted him to be, I can become quickly hostile toward him.
When Scripture doesn’t say what I want it to say, crucify Jesus!
When the church (his body) doesn’t look like I want it to look, crucify Jesus!
When I have to sacrifice my desires to follow him, crucify Jesus!
I often see this tendency in me, and I wonder if you don’t see the same one in your own life. Where might you be screaming: “Crucify him!”?Second, when I think about Jesus dying in my place, taking my punishment, I’m convinced afresh of just how much God loves me and desires a relationship with me. After all, if God did not love me and want a relationship with me then why would Christ have died in my place? Why would he have been my substitute?This allows us (as Christians) to live honest, transparent, and sincere lives. We don’t have to perform to earn God’s love, or be perfect in order to be someone. In the midst of our sin, Christ loved us and died to save us! So:
When I seek to serve God in my career yet fail, God still loves me.
When I lose my temper and lash out angrily, God will forgive me in Christ.
When I’m tempted to project some fallacious and polished image to impress, I can instead be who I am, knowing that I’m infinitely loved by God.
1See R. T. France, The Gospel of Mark, 630-631 on Barabbas as “a popular hero.”
2Stanley J. Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms, 17.
