DOCSLIB.ORG

“Jesus Or Barabbas?” Luke 23:13-25; Matthew 27:15-23; Mark 15:6-14; John 18:39,40

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“Jesus Or Barabbas?” Luke 23:13-25; Matthew 27:15-23; Mark 15:6-14; John 18:39,40 The Six Trials of Jesus: The Sixth Trial before Pilate: “Jesus or Barabbas?” Luke 23:13-25; Matthew 27:15-23; Mark 15:6-14; John 18:39,40 Introduction The previous five trials of Jesus have been shown to be a sham, an enormous miscarriage of justice. The first three religious trials had Jesus before Annas, Caiphas, and the Sanhedrin, where false charges abounded. The last three trials took place before the officials of Rome, Pilate, then Herod, then Pilate again. Both Pilate and Herod had concluded that Jesus was not guilty. Yet, because of the pressure from the religious leaders and the people, Pilate gave in to the demands for Jesus to be nailed to the cross. The enormity of evil set against the grace of God is the story of our salvation through the blood of Jesus Christ. Trial #1: Jesus was taken to Annas, father-in-law of Caiaphas, high priest John 18:12-24 Trial #2: Jesus taken Caiaphas in the night Matthew 26:59-66; Mark 14:55-64 Trial #3: Because Jewish regulations forbade trying a prisoner at night, Caiaphas convened an early morning meeting of the Sanhedrin to have them declare Jesus guilty Luke 22:66-71; Matthew 27:1; Mark 15:1 Trial #4: Jesus was taken for the first meeting with Pilate Matthew 27:2,11-14; Mark 15:1-5; Luke 23:1-5; John 18:29-38 Trial #5: Pilate sent Jesus to Herod Luke 23:6-12 Trial #6: Jesus before Pilate for a second trial, with chief priests, rulers, and people Luke 23:13-25; Matthew 27:15-23; Mark 15:6-14; John 18:39,40 I. Pilate offers to Release either Jesus or Barabbas Matt. 27:15-23 A. During Passover, governor traditionally released a prisoner Matt. 27:15-23 B. Barabbas was a “notorious” prisoner Matthew 27:16 C. Barabbas had been imprisoned with the insurrectionists who had committed murder Mark 15:7 D. Barabbas and his release from condemnation parallels salvation 1. Barabbas deserved to die, we stood guilty before God Rom. 3:23; 6:23 2. Jesus is the substitute for Barabbas, Jesus took our punishment 3. Like Barabbas, we were set free, with no condemnation Romans 8:1 4. And Jesus “suffered once for sins, the righteous for the unrighteous, that He might bring us to God” I Peter 3:18 II. Pilate Declares for the Second Time Jesus is Not Guilty Luke 23:13-15 A. The chief priest and rulers, and “the people” reject Jesus Luke 23:13 B. Pilate finds that Jesus is not guilty of inciting rebellion Luke 23:14 C. Pilate reveals that Herod believed Jesus was not guilty Luke 23:15 III. Pilate Again Offers to Release Jesus, but the People Demand Barabbas Luke 23:16-21 A. Pilate offers to punish Jesus and release Him Luke 23:16,17 B. The chief priests, rulers, and people want Jesus crucified and Barabbas released Luke 23:18,19 C. Pilate’s wife has a dream (from God?), and warns Pilate, “have nothing to do with that righteous man” Matthew 27:19 D. Pilate wanted to release Jesus, the crowd objects Luke 23:20,21 E. Pilate becomes a modern-day example of bad decision making 1. Reconcile past sins, so they do not direct future decisions 2. Reach for goals that are godly, not worldly 3. Resolve to please God, even if it means alienation from people 4. Rely on those closest to you for counsel 5. Refuse to compromise your conscience IV. Pilate Declares for the Third Time Jesus is not Guilty Luke 23:22-25 A. For the third time, Pilate declares that Jesus is not guilty Luke 23:22 B. The voices of the people insisted Jesus be crucified Luke 23:23 C. Pilate washes his hands, symbol of not being responsible Matt. 27:24-26 D. Wishing to please the crowd, Pilate released Barabbas, had Jesus scourged, and then delivered Him for crucifixion Mark 15:15 .
Load more

Recommended publications
  • THE PASSION of OUR LORD JESUS CHRIST Matthew 26:14-16, 30-27:66
    SCRIPTURE READINGS FOR PALM/PASSION SUNDAY, April 5, 2020 Trinity Lutheran Church, Portland, Oregon THE ENTRY GOSPEL + Matthew 21:1-9 When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3 If anyone says anything to you, just say this, ‘The Lord needs them.’ And he will send them immediately.” 4 This took place to fulfill what had been spoken through the prophet, saying, 5 “Tell the daughter of Zion, Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.” 6 The disciples went and did as Jesus had directed them; 7 they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8 A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!” The Gospel of the Lord. Thanks be to God. THE PASSION OF OUR LORD JESUS CHRIST Matthew 26:14-16, 30-27:66 One of the twelve, whose name was Judas Iscariot, went to the chief priests 15and said, "What will you give me if I deliver him over to you?" And they paid him thirty pieces of silver.16And from that moment he sought an opportunity to betray him….
    [Show full text]
  • Barabbas Preferred to Jesus No
    Sermon #595 Metropolitan Tabernacle Pulpit 1 BARABBAS PREFERRED TO JESUS NO. 595 A SERMON DELIVERED ON SUNDAY MORNING, OCTOBER 16, 1864, BY THE REV. C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE, NEWINGTON. “Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.” John 18:40. THE custom of delivering a prisoner upon the day of the Passover was intended no doubt as an act of grace on the part of the Roman authorities towards the Jews, and by the Jews it may have been accepted as a significant compliment to their Passover. Since on that day they themselves were delivered out of the land of Egypt, they may have thought it to be most fitting that some imprisoned person should obtain his liberty. There was no warrant however in Scripture for this, it was never commanded by God, and it must have had a very injurious effect upon public justice, that the ruling authority would discharge a criminal, someone quite irrespective of his crimes or of his repentance, letting him loose upon society, simply and only because a certain day must be celebrated in a peculiar manner. Since some one prisoner must be delivered on the paschal day, Pilate thinks that he has now an opportunity of allowing the Savior to escape without at all compromising his character with the authorities of Rome. He asks the people which of the two they will prefer, a notorious thief then in custody or the Savior. It is probable that Barabbas had been up till that moment, obnoxious to the crowd, and yet, notwithstanding his former unpopularity—the multitude instigated by the priests, forget all his faults, and prefer him to the Savior.
    [Show full text]
  • Lesson 4 Introduction 1. Lesson 1 Was Devoted to the Prayers of Jesus In
    "Scripture taken from the NEW AMERICAN STANDARD BIBLE®, © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation Used by permission." (www.Lockman.org) Lesson 4 Introduction 1. Lesson 1 was devoted to the prayers of Jesus in Gethsemane. 2. Lesson 2 discussed the arrest of Jesus and He being bound over to Annas in the middle of the night. 3. Lesson 3 was a discussion of His illegal trial before Annas the former high priest, and the fact no formal charges were made against Him. 4. This lesson will be a discussion of His Pre-Dawn Trial Before Caiaphas And The Sanhedrin. Pre-Dawn Trial Before Caiaphas And The Sanhedrin 1. Jesus was first tried before Annas. (Jn. 18:12-13, 24). JOH 18:12 So the Roman cohort and the commander, and the officers of the Jews, arrested Jesus and bound Him, JOH 18:13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. JOH 18:24 Annas therefore sent Him bound to Caiaphas the high priest. 2. He will now be tried before the Sanhedrin and Caiaphas the current high priest. (Jn. 18:13, 24). 3. There will be later a post-dawn trial before Sanhedrin and after that a trial before Pilate the Roman governor. 4. The gospel writers all mention this pre-dawn trial before Caiaphas. (Matt. 26:57; Mk. 14:53; Lk. 22:54; Jn. 18:24). MAT 26:57 And those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together.
    [Show full text]
  • View Sermon Notes
    Sermon Study A Vital Lens John 3:1-21 Problem: the gospel must be seen in the context or it means nothing God’s love must be seen in the context or it means nothing Text: Nicodemus: We know you are a teacher from God John 3:1 ¶ Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. John 3:2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” Jn 2:23-25 - context for Nicodemus - Jesus does not need man to bear witness about Him - no favoritism not even the ruler of the Jews - her doesn't need famous people etc- Jesus: You cannot see unless you are born again John 3:3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” the natural man receives not - 1 Cor 2:14-16 Nicodemus: what can I do to be born again? John 3:4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” God chose what is foolish to shame the strong so no boast but in God- 1 Cor 1:27-29 Jesus: You can’t do anything John 3:5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.
    [Show full text]
  • Chapter 20 John's Gospel, the Gnostics and Supplimenting
    CHAPTER 20 JOHN’S GOSPEL, THE GNOSTICS AND SUPPLIMENTING THE SYNOPTICS The History and the Dating of John’s Gospel The records of the historians are consistent with one another. According to the Old Latin Prologue to John, Bishop Papias of Hierapollis (60-138) related that he had written the Gospel as John had dictated it to him (RO 150). This claim may have been concerning the last chapter only. Papias said John had composed it at the request of the bishops of Asia against Cerinthus and other heretics, especially the Ebionites. Papias added that John knew the other three gospels and had written to supplement them. (RO 151). Irenaeus (120-180) wrote: ‘Later on too, John, the disciple of the Lord, who had even reclined on his bosom, he too brought out a Gospel while he was dwelling in Ephesus of Asia’. (RO 129). [Present day Turkey] A long fragment of the Muratorian Canon was discovered in 1740 by Cardinal Muratori in the Ambrosian library at Milan. Internal evidence shows it was composed between 141- 155 AD. Some attribute its authorship to Hippolytus. The Latin text, confirmed by other finds, appears to have been translated from the Greek. (RO 138-139) It explains that John wrote: at the insistence of his fellow-disciples and bishops. John agreed and asked them “to fast with him for three days, and what shall have been revealed to each let us, relate to one another”. That same night it was revealed to the Andrew, one of the Apostles, that whatever came to the minds of them all, John, in his own name, should write it all down.
    [Show full text]
  • Jesus: His Life from the Perspectives of Mary and Caiaphas (Pt. 2)
    Digital Commons @ George Fox University Faculty Publications - College of Christian Studies College of Christian Studies 2019 Jesus: His Life from the Perspectives of Mary and Caiaphas (Pt. 2) Paul N. Anderson Follow this and additional works at: https://digitalcommons.georgefox.edu/ccs Part of the Christianity Commons News and Interpretations on the Bible and Ancient Near East History. "Jesus: His Life from the Perspectives of Mary and Caiaphas" (Pt. 2) By Paul N. Anderson George Fox University Newberg, Oregon April 2019 Following on the first two episodes of the History Channel’s “Jesus: His Life,” focusing on perspectives of Joseph and John the Baptist, the second installment continues the hybrid approach, reflecting on the life of Jesus from the perspectives of Mary and Caiaphas. The opening episode features Jesus visiting Jerusalem as a twelve-year old, as portrayed in Luke 2. Beginning with Mary and her memory of the infancy and childhood of Jesus, things move forward quickly into the story of his engaging the Jewish authorities in the temple. While nothing else is known about the childhood and early adulthood of Jesus, the memory of his engaging religious authorities in Jerusalem must have influenced Mary’s impression of his mission and special calling in life. The episode tracks with the traditional view that Joseph may have died before the ministry of Jesus began, which would have led to his working as a carpenter to support the family. Along these lines, several conjectures of tensions between Jesus and his brother are presented. First, his brothers may have resented his ministry-related departure—imposing on them to provide for the family’s welfare.
    [Show full text]
  • From Hades to Hell Christian Visions of the Underworld (2Nd–​5Th Centuries Ce)
    Chapter 13 From Hades to Hell Christian Visions of the Underworld (2nd– 5th centuries ce) Zissis D. Ainalis When men and women of the Graeco- Roman world in the first century got word about the resurrection of Jesus Christ, something about that story rang a bell. After all, some of the greatest heroes of their literature and their reli- gion had gone to the Underworld and returned alive. Odysseus and Aeneas, Herakles and Orpheus – they all went to Hades in search of the dead. Glen Bowersock is certainly right when he insists that the great difference between Jesus and all the others was that he was dead, that he really died and was resurrected, and that the notion of resurrection was strange and absurd to Graeco- Roman perception.1 However, this central event of Christianity inev- itably called to mind the great characters of the Graeco- Roman tradition and, in this sense, eased the way for the acceptance of this new Semitic religion by Graeco- Roman society. This process will here be primarily illustrated by three texts: the Gospel of Nicodemus, the Vision of Paul and the Life of Saint Macarius the Roman. While these works belong in different centuries and to some extent in different literary traditions, they all display the way in which the Graeco- Roman heritage was recognized, used and developed in the Late Antique and early Byzantine tradition. The Gospel of Nicodemus From early on, Christians started to speculate about the passage of Jesus to the Kingdom of Death. Initially it may have been a taboo to call it Hades, but custom and tradition eventually prevailed.
    [Show full text]
  • A Biographical Study of Caiaphas
    Scholars Crossing New Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Caiaphas Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/nt_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Caiaphas" (2018). New Testament Biographies. 36. https://digitalcommons.liberty.edu/nt_biographies/36 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in New Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Caiaphas CHRONOLOGICAL SUMMARY I. Caiaphas and Christ A. The plotter—“Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, And consulted that they might take Jesus by subtilty, and kill him. But they said, Not on the feast day, lest there be an uproar among the people” (Matt. 26:3-5). B. The prosecutor 1. The harassment by Caiaphas—“And the high priest arose, and said unto him, Answerest thou nothing? What is it which these witness against thee?” (Matt. 26:62). 2. The hypocrisy of Caiaphas—“Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witness? Behold, now ye have heard his blasphemy” (Matt. 26:65). C. The prophet 1.
    [Show full text]
  • Saint Gabriel's Episcopal Church
    Saint Gabriel’s Episcopal Church Fourth Sunday of Easter April 25, 2021 We’re glad you have joined us! Come find your part in our mission: St. Gabriel’s Church is a community of faith celebrating and sharing Christ’s love. Prelude Andante Pastorale Charles E. Stephens Processional Hymn 199 Come, ye faithful, raise the strain St. Kevin Come, ye faithful, raise the strain of triumphant gladness! God hath brought his Israel into joy from sadness: loosed from Pharaoh’s bitter yoke Jacob’s sons and daughters, led them with unmoistened foot through the Red Sea waters. ’Tis the spring of souls today: Christ hath burst his prison, and from three days’ sleep in death as a sun hath risen; all the winter of our sins, long and dark, is flying from his light, to whom we give laud and praise undying. Now the queen of seasons, bright with the day of splendor, with the royal feast of feasts, comes its joy to render; comes to glad Jerusalem, who with true affection welcomes in unwearied strains Jesus’ resurrection. Neither might the gates of death, nor the tomb’s dark portal, nor the watchers, nor the seal hold thee as a mortal: but today amidst thine own thou didst stand, bestowing that thy peace which evermore passeth human knowing. Salutation Celebrant Alleluia! Christ is risen. People The Lord is risen indeed. Alleluia! Collect for Purity Celebrant Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord.
    [Show full text]
  • Truth and Consequences I. Selective Morality
    Truth and Consequences 28 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. 29 Pilate then went out to them and said, “What accusation do you bring against this Man?” 30 They answered and said to him, “If He were not an evildoer, we would not have delivered Him up to you.” 31 Then Pilate said to them, “You take Him and judge Him according to your law.” Therefore the Jews said to him, “It is not lawful for us to put anyone to death,” 32 that the saying of Jesus might be fulfilled which He spoke, signifying by what death He would die. 33 Then Pilate entered the Praetorium again, called Jesus, and said to Him, “Are You the King of the Jews?” 34 Jesus answered him, “Are you speaking for yourself about this, or did others tell you this concerning Me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered You 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 fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” 37 Pilate therefore said to Him, “Are You a king then?” Jesus answered, “You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.
    [Show full text]
  • NARRATOR: Then They Brought Jesus from Caiaphas to the Praetorium. It Was Morning
    NARRATOR: Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover. So, Pilate came out to them and said, SPEAKER: “What charge do you bring against this man?” NARRATOR: “If he were not a criminal, we would not have handed him over to you.” SPEAKER: “Take him yourselves and judge him according to your law.” NARRATOR: The Jews answered him, “We do not have the right to execute anyone,” in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die. So, Pilate went back into the praetorium and summoned Jesus. SPEAKER: “Are you the King of the Jews?” JESUS: “Do you say this on your own or have others told you about me?” SPEAKER: “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?” JESUS: “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.” SPEAKER: “Then you are a king?” JESUS: “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” SPEAKER: “What is truth?” NARRATOR: When he had said this, he again went out to the Jews and said to them, SPEAKER: “I find no guilt in him.
    [Show full text]
  • Jesus As Priest in the Gospels Nicholas Perrin
    Jesus as Priest in the Gospels Nicholas Perrin Nicholas Perrin is the Franklin S. Dryness Chair of Biblical Studies at Wheaton Grad- uate School and the former Dean of Wheaton Graduate School at Wheaton College. He earned his PhD from Marquette University. Most recently, he is the author of Jesus the Priest (SPCK/Baker Academic, 2018) and will also be publishing The Kingdom of God (Zondervan) in early 2019. A husband and the father of two grown sons, Dr. Perrin is a teaching elder in the Presbyterian Church in America. To the extent that New Testament (NT) Theology is concerned to convey the theologies of the NT writings as these have been critically interpreted, the project by nature entails a good deal of interpretative retrieval, that is, an up-to-date recounting of standard arguments and familiar paradigms for understanding the discrete canonical texts. One such “familiar paradigm,” easily demonstrable from the past hundred years or so of scholarly literature, holds that the Epistle to the Hebrews is unique by virtue of its emphasis on Jesus’ priesthood. From here, especially if one prefers to date Hebrews after the destruction of the temple, it is a straightforward move to infer that the concept of Jesus’ priesthood was entirely a post-Easter theologoumenon, likely occasioned by the destruction of the Jerusalem temple, and almost certainly limited in importance so far as first-century Christian belief was concerned. Whatever factors “in front of” the biblical text may have helped pave the way for this recurring interpretative judgment (here one may think, for example, of the fierce anti-sacerdotal character of so much nineteenth- and twenti- eth-century Protestant theology), it almost certainly mistaken.
    [Show full text]