Jesus Christ: Our Propitiating AND Expiating Mercy Seat

According to Romans 3:25, Jesus was manifested by God as a hilastērion,¹ a Greek term that conveys either “expiation” (RSV) in the sense of “atonement” (ISV, NIV, NRSV), or “propitiation” (ASV, ESV, NASB, N/KJV) in the sense of “appeasement.” In the Greek translation of the Old Testament (LXX), this word was used for the “mercy seat,” the lid of the Ark of the Covenant (Exodus 25:17-22) where Israel’s atonement was appropriated each year (Leviticus 16:15-16). On either end of the golden lid were two cherubim figures, with the presence of God in the form of the Sh'khinah residing thereupon (Exodus 25:22; Psalm 80:1; 99:1; 2 Kings 19:15).² 

When Jesus had accomplished his mission on earth by way of death, burial, and resurrection, the temple veil having been torn in two from top to bottom (Matthew 27:51), on either end of where his body had been laid were two angels (John 20:12). If there is symbolic relevance here, we see God’s mercy extended through the atoning sacrifice of his Son, and the resurrected Christ is where we encounter our holy God. Sins pardoned. Divine justice upheld. Does Jesus, then, as our metaphorical “mercy seat,” serve as a “propitiation” (appeasement) of divine wrath, or an “expiation” (atonement) for sin? Yes he does! 

Paul goes on to say in Romans 3:25 that what God has accomplished through Christ is “in his blood”—sacrificial language representing his death—the heart of the gospel message calling for an obedient faith-response (see Romans 5:6-10; 6:3-7). The righteousness of God is further demonstrated in his “forbearance.” 

While God’s holiness demands punishment for sin, his forbearance has withheld the full extent of his wrath until his justice could be satisfied in the sacrificial death of his Son. Continuing the “covering” sense of the mercy seat analogy, this is not ignoring sin but providing a means of redemption and forgiveness without compromising or violating the holy and just nature of God. His forbearance is an extension of his kindness, providing both the opportunity and the incentive to repent and in humble obedience appropriate his merciful goodness (see Romans 2:4; 11:22, 30-32).

--Kevin L. Moore

Endnotes:

     ¹ The only other occurrence of this noun in the NT is Hebrews 9:5. The verb form is found only in Luke 18:13; Hebrews 2:17.

     ² From the verbal cognate shkn, Jewish rabbis coined the Hebrew expression Sh'khinah in Talmudic literature, meaning “abiding” or “dwelling” in the sense of God’s “presence” (Exodus 40:34-35; Numbers 35:34; 1 Kings 6:11-13; 8:10; Ezekiel 10:3-5, 18-19). Its nearest equivalent in Greek is dóxa (“glory”) in the sense of “radiance” (Exodus 29:42-43; 33:9; Leviticus 16:2). See K. Kohler and L. Blau, “Shekinah,” in Jewish Encyclopedia (2002-2021), <Link>; S. F. Koren, et al., “Shekhinah,” in Encyclopedia Judaica 2nd ed. 18:440-44. 

Related Posts: Azazel on the Day of Atonement, God Passed Over Our Sins 

 

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Spiritual Service in Christ’s Body (Romans 12:3-8): Part 2 of 2

“Having gifts that differ according to the grace given to us, let us use them … if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness”  (Rom. 12:6-8, ESV).

The Gift of Serving

Besides prophecy (see Part 1), the other gifts distributed among the body of believers are non-miraculous and include “serving” [διακονία] (cf. 11:13; 15:31), a broad category involving benevolent assistance,¹ hospitality,² and spiritual service.³ Every Christian ought to be able to serve in some capacity, as he or she continues to grow in various aspects of ministerial activity.

The Gift of Teaching

There is also the gift of “teaching” [διδάσκω] (cf. 2:21). In a sense all Christians teach by way of example (1:8; 16:19),⁴ open confession of faith (10:9-10),⁵ defending the faith (1:14-16; 16:17),⁶ and evangelism (10:14-15),⁷ occasioning the rebuke of some, “For though by this time you ought to be teachers …” (Heb. 5:12). However, in another sense those gifted as communicators of God’s word have a special function in the church (cf. 1 Cor. 12:29; Jas. 3:1) and ought to develop and utilize their God-given teaching talents (cf. Eph. 4:11).

The Gift of Exhorting

Another gift is “exhortation” or “exhorting” [παρακαλέω] (cf. v. 1; 15:30; 16:17), a verb appearing 109 times in the Greek NT (54 in Paul’s writings), with various shades of meaning, from “exhorting” and “appealing” to “encouraging” and “consoling,” exercised according to applicable needs and circumstances.

The Gift of Giving

Next concerns one who “contributes” or the gift of “giving” [μεταδίδωμι] (cf. 1:11), done in “generosity” [ἁπλότης], understood in the sense of (a) “simplicity, sincerity, uprightness, frankness,”⁸ or (b) “generosity, liberality”⁹ (BAGD 85-86). The former would apply to the attitude and perhaps manner of giving, irrespective of monetary means (cf. 2 Cor. 8:2-5), while the latter would pertain to the amount, implying disposable income (cf. Phil. 4:15-18). Both ideas are relevant to the varied economic situations of Paul’s readership. 

The Gift of Leading

To be “leading” [προΐστημι] or “one who leads” is a gift to the church, whether as part of a qualified eldership (1 Tim. 3:4-12; 5:17) or otherwise engaged in church leadership (1 Thess. 5:12; Tit. 3:8, 14). This gift is to be employed with “zeal” or “diligence” [σπουδή] (cf. v. 11), implying determined effort. 

Unlike Paul’s letter to the Philippi saints, there is no mention of “overseers and deacons” in his letter to the Romans. Whether or not they had scripturally qualified and officially appointed congregational leaders at this time cannot be confirmed. Near the end of the first century, the churches at Rome and Corinth were each governed by a plurality of elders, and at Rome there were at least three about whom we have record: Linus, Anacletus, and Clement.¹⁰ Around AD 95-96 Clement wrote a letter to the Corinthians on behalf of the Roman brethren, clearly showing that local churches were governed by a plurality of overseers (cf. I Clement 42:4; 44:1-2), with no distinction between “bishops” and “elders” as developed later. 

The biblical design for church leadership is for each autonomous congregation to be overseen and directed by a plurality of qualified men serving as spiritual shepherds of the local flock (Acts 14:23; 1 Tim. 3:1-7).¹¹ Congregational leadership in the absence of qualified overseers will be addressed in a separate post.

The Gift of Mercy

Another gift in the Christian community is “one who does acts of mercy” or “showing mercy” [ἐλεάω] (cf. 9:15-18; 11:30-32), the only time Paul uses this verb of people. This would include “any act of mercy toward others, such as visiting the sick, caring for the elderly or disabled, and providing for the poor.”¹² Demonstrations of merciful kindness are to be done with the attitude of “cheerfulness” [ἱλαρότης], cognate with the adj. “cheerful” [ἱλαρός] (2 Cor. 9:7). 

Conclusion

Within any given community of believers, “Christian ‘maturity’ … is thus not ‘sameness’ or ‘uniformity’ but the performing of one’s function within the context of the life of the organism, the church which is the body of Christ.”¹³

--Kevin L. Moore

Endnotes:

     ¹ Acts 6:1; 11:29; 12:25; Rom. 15:31; 2 Cor. 8:4; 9:1, 12-13

     ² Luke 10:40; cf. Rom. 12:13. See K. L. Moore, “Hospitality,” Moore Perspective (7 Aug. 2019), <Link>. 

     ³ Acts 1:17, 25; 6:4; 20:24; 21:19; Rom. 11:13; 1 Cor. 12:5; 16:17; 2 Cor. 3:8, 9; 4:1; 5:18; 6:3-4; 11:8; Eph. 4:12, 17; 1 Tim. 1:12; 2 Tim. 4:5, 11

     ⁴ Matt. 5:13-16; Rom. 16:19; 1 Tim. 3:7; 4:12, 15; 5:25; 1 Pet. 2:11-12.

     ⁵ Matt. 10:32; Heb. 4:14; 10:23.

     ⁶ 1 Pet. 3:15; Jude 3.

     ⁷ Matt. 28:18-20; 2 Cor. 5:17-21.

     ⁸ 2 Cor. 1:12; 11:3; Eph. 6:5; Col. 3:22.

     ⁹ 2 Cor. 8:2; 9:11, 13. 

     ¹⁰ Cf. Phil. 4:3; 2 Tim. 4:21. Later historians attempted to trace a succession of bishops back to Peter in Rome, but there are discrepancies as to the correct order of this alleged succession, whether it was Linus who followed Peter, who was then succeeded by Anacletus and then Clement (cf. Irenaeus, Augustine), or whether it was Clement who immediately followed Peter (cf. Tertullian, Jerome). This is an example of a distorted concept of church organization being read back into history at a time when no such hierarchy existed. Clement, Linus, and Anacletus were all “bishops” (i.e., overseers or elders) who were contemporary with each other. See F. W. Mattox, The Eternal Kingdom 56-59, 109-110; B. Howell, The Fall from Servant to Master 106-110.

     ¹¹ See K. L. Moore, “Qualifications of Elders (Part 1),” Moore Perspective (16 June 2021), <Link>, and accompanying Links.

     ¹² D. J. Moo, Romans 769. 

     ¹³ M. R. Weed, Ephesians, Philippians, Colossians LWC 11:159.

Related Posts: Spiritual Service (Rom 12:3-8): Part 1, Romans 12:9-21

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Romans 9–11: The Place of Israel in Salvation History (Part 5c): Israel’s Only Hope

Israel’s Salvation

“And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins.’ As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable” (Rom. 11:26-29, ESV). 

In light of what has already been established about efforts to “save some of them” (v. 14) and “only a remnant of them will be saved” (9:27b), the statement here that “all Israel will be saved” is qualified by the adverbial οὕτως, sometimes rendered “so” (ASV, NASB, N/KJV), meaning “in this way” (ESV, CSB, NIV). In what way? As consistently affirmed since the beginning of the letter, “through faith … if they do not continue in their unbelief” (vv. 20-23). Sadly, not all are compliant (2:5-9). “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’ …. But they have not all obeyed the gospel” (10:12-13, 16a <see discussion here>). 

Paul’s next scripture citation is a modified combination of multiple texts primarily based on Isa. 59:20 and 27:9 (LXX). The Hebrew text of Isa. 59:20, concerning Israel’s iniquity and consequent exile, says the Deliverer (or Redeemer) will come “to Zion, to those in Jacob who turn from transgression,” whereas the LXX reads “from Zion,” wording perhaps borrowed from Psa. 14:7 (13:7 LXX) and Psa. 53:6 (52:7 LXX). As a messianic prophecy, “the Deliverer” comes “from Zion” in that he is of Jewish ancestry (9:5; cf. 1:3),¹ while he also deals with the sin problem of “ungodliness” [ἀσέβεια] (cf. 1:18) that the people of Israel and their law were incapable of overcoming (2:17-25; 3:9-28; 4:4-8; 5:1-11; et al.). Thus, the divine “covenant” justifying God’s gracious work to “take away their sins” is none other than the new covenant of Jesus Christ (Jer. 31:31-34; Heb. 8:6-13).

Because of their repudiation of the gospel, despite having been the first to receive it (cf. 1:16; 10:16-21), unbelieving Jews are “enemies” (cf. 5:10a) of faithful Christ-followers. But concerning “election” [ἐκλογή] (cf. vv. 5, 7; 9:11), chosen for a time as God’s people to ultimately bring the Christ into the world (3:1-2; 9:4-5), they are “beloved” [ἀγαπητοί] (cf. 1:7; 12:9), not because of their own worthiness but for the sake of their “forefathers” [πατέρες]. Despite a turbulent and often rebellious history, God’s remembrance of and promises to faithful patriarchs like Abraham, Isaac, Jacob, and David (cf. 9:5)² compelled him to remain patient, loving, and committed to the people of Israel, although never discounting the essential requisites of repentance and obedient faith (cf. 2:4-10; 10:16-21; et al.). 

“For the gifts” (cf. 3:2; 9:4-5)³ “and the calling of God” (cf. 1:6-7) are “irrevocable” [ἀμεταμέλητος] (emphatic!) or “without regret” (2 Cor. 7:10). God does not go back on his word. He is faithful and does not fail to keep his promises.⁴ However, his promises are conditional (cf. vv. 21-23) and his justice demands that he accounts for the failures of those who do not accept and submit to his expectations through Christ (1:1–10:17).

God’s Mercy

“For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all” (Rom. 11:30-32).

All in Rome who “belong to Jesus Christ” and “are loved by God and called to be saints” (1:6-7) “were at one time disobedient [ἀπειθέω] to God” (cf. 2:8-9; 5:6-10), but now “have received mercy” [ἐλεάω] (9:14-24) consequent to the “disobedience” of unbelieving Jews who “have now been disobedient” (9:30-33; 10:3, 16, 21). But God has not completely given up on them and continues to extend “mercy,” evidenced by the “remnant” of believing ones (11:1-6). He “has consigned” [συγκλείω] (cf. Gal. 3:22-23), “committed” (NKJV), “shut up” (NASB), “imprisoned” (CSB, NRSV) “all to disobedience,” whether Jew or Gentile (3:9-12, 19, 23; 5:12). “God gave them up” to their own devices (1:24, 26, 28) “that he may have mercy on all” (11:11-24), without partiality.⁵ Rather than affirming unqualified universalism, contextually the “all” applies to every human being prospectively, regardless of ethnicity, who is receptive to the gospel call and penitently exchanges disobedience for obedience of faith.

Paul has concluded his argument. He has vindicated the Divine justice and mercy. He has shown how even the reign of sin leads to a beneficent result. And now, carried away by the contrast between the apparent injustice and the real justice of God, having demonstrated that it is our knowledge and not His goodness that is at fault when we criticize Him, he bursts forth in a great ascription of praise to Him, declaring the unfathomable character of His wisdom.⁶

Spontaneous Words of Praise

“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor?’ ‘Or who has given a gift to him that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen” (Rom. 11:33-36).

This brings to a close the first major section of the letter, the doctrinal portion, having laid the theological groundwork for the practical-application section that follows. Before Paul moves on, however, he is compelled to acknowledge and glorify the One responsible for all that has been written up to this point. By quoting Isa. 40:13 (LXX; cf. also 1 Cor. 2:16) and Job 41:11 (based on the Hebrew text; cf. Job 35:7), he joins and emulates centuries of awe-struck worshipers.⁷

Seeing that God’s ways and thoughts are infinitely higher than ours (Isa. 55:9) and his depths so vast (1 Cor. 2:10), mere words are inexpressible (2 Cor. 12:4). The vocabulary of all human languages combined does not have sufficient capability through which the Most High can be fully revealed. With a valiant attempt to accommodate the limited human capacity to understand, Paul seems to struggle to put into meaningful words that which is inexplicable and indescribable (cf. 5:9a-10; 8:18, 35-37).⁸

The term “depth” [βάθος] (cf. 8:39) conveys what is immeasurable, and “riches” [πλοῦτος] (cf. v. 12; 2:4; 9:23) what is of exceeding value, attempts to describe divine attributes such as “wisdom” [σοφία],⁹ “knowledge” [γνῶσις] (cf. 2:20), and “judgments” [κρίματα] (2:2-3) that are “unsearchable” [ἀνεξερευνητος] or “unfathomable” (ISV), and “inscrutable”

[ἀνεξιχνίαστος], “unexplainable” (ISV), “untraceable” (CSB, LSV, MSB), “fathomless” (NET), “past finding out” (N/KJV, WEB). Words alone are insufficient.¹⁰ For other outbursts of praise concluding with “Amen,” see 1:25; 9:5; 15:33; 16:27.¹¹

Conclusion

Paul has devoted three chapters of this letter (9–11) to clarifying Israel’s place in salvation history. As a complete literary unit, attempts to interpret any portion of it without considering the entire discourse has historically resulted in misconceptions and misapplications.

God’s plan of salvation, providing redemption and hope to a broken world, has unfolded through the centuries involving specially chosen individuals and an entire nation, culminating in the Christ and his salvific work. So what is to become of the historically privileged and blessed descendants of Abraham, Isaac, and Jacob? God’s expectations and their ultimate destiny are no different than what is applicable to everyone else. All have sinned and are hopelessly lost without accepting the lordship of Jesus in obedience to the gospel.

--Kevin L. Moore

Endnotes:

     ¹ Mount Zion was the southern mountain peak around which Jerusalem was built. The name Zion came to be applied to the whole city (Psa. 51:18), to the tribe of Judah (Psa. 78:68), and to the entire nation (Psa. 149:2), most often in prophetic and poetic literature. Depending on textual variation, the name occurs around 154 times in the OT and only seven times in the NT.

     ² 1 Kings 11:12-13; 2 Kings 19:34; 20:6.

     ³ The word “gifts” [χαρίσματα] would apply to whatever God has given for our benefit and for the accomplishing of his purpose (cf. 1:11; 5:15-16; 6:23; 12:6).

     ⁴ Cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; Heb. 10:23.

     ⁵ In this one verse “the content of the chapter is no doubt condensed …” (J. Denney, “Romans” 686).

     ⁶ W. Sanday and A. C. Headlam, Romans 339.

     ⁷ Francis Turretin (1623–1687), commenting on Rom. 11:36, observes: “In the passage is contained a certain doxology … signifying that all contemplation of all the heads of theology subsists in the glory and glorification of God” (Institutio Theologiae Elencticae 3:310).

     ⁸ Cf. also 2 Cor. 4:7, 17; 9:15; Eph. 2:4; 3:20. The ancient psalmist observed, “Yahweh our Lord, how majestic is your name in all the earth, Who has set your majesty above the heavens” (Psa. 8:1).

     ⁹ This is the only usage of the word in Romans, but cf. 1 Cor. 1:21, 24, 30; 2:6, 7; Eph. 3:10; Col. 2:3.

     ¹⁰ See K. L. Moore, “Beyond Words,” Moore Perspective (10 Nov. 2020), <Link>.

     ¹¹ Also Rom. 16:24 in the BMT; cf. NASB 1995, N/KJV.

Related Posts: Rom 11:16-25, Rom 12:1-2

Barabbas

       The world of Barabbas was forged by centuries of tyranny and repression from foreign powers, fostering a revolutionary spirit among the Palestinian Jews. Back in the 2nd-century BC, under the leadership of Judas Maccabeus and his brothers, the Maccabean revolt led to the overthrow of Seleucid dominance and the restoration of Jewish sovereignty. While their independence was seemingly bolstered by a treaty formed with the Romans in 161 BC, the stage was set for future oppression and subjugation.

      General Pompey, while establishing Syria as a Roman province, was compelled to intervene in the Judean civil war in 63 BC, from which time Judea was regarded as a Roman protectorate. Antipater, a Judaized Idumean loyal to Rome, was set up as Judea’s governor, and in 37 BC his son, Herod the Great, was appointed by the Roman Senate as Judea’s king. After gaining control of the region by force of arms, he reigned as a friend of Rome for over three decades.¹ Near the end of Herod’s authoritarian regime a census was ordered by Caesar Augustus (Luke 2:1-2), probably for statistical reasons. The population of this occupied territory had to be calculated to determine the number of troops needed to be stationed there.²
      Jewish resentment and hostility finally reached breaking point in AD 6 when Judea was designated a Roman province and another census was taken for taxation purposes (Acts 5:37; cf. Josephus, Ant. 18.1; 2.1). Evidently the celebrated revolt of Judas Maccabeus was still fresh on their minds, with the ongoing popularity of the name "Judas"³ and the annual observances of Hanukkah and the Day of Nicanor.⁴ The Zealot movement, inciting rebellion against the Romans and culminating in the Jewish War of AD 66-70, was inevitable. This was the world of Barabbas. And it was within this politically turbulent environment that the conflicting paths of Barabbas and Jesus the Christ intersected.
      The name Barabbas is the Graecized form of the Aramaic Bar-abbâ – a combination of bar ("son of") and abba ("father") – meaning "son of [the] father." There is an interesting variant in the text tradition of Matthew 27:16, wherein some manuscripts read Iēsoun Barabban ("Jesus Barabbas," cf. NRSV). While the name "Jesus" (Heb. "Joshua") was not uncommon among the Jews,⁵ whether or not it was original to Matthew’s text does not obscure this intriguing comparison. Jesus of Nazareth was clearly the Son of the heavenly Father (John 8:16-29), whereas [Jesus?] Barabbas manifested a very different spiritual paternity (cf. John 8:44).
      Matthew describes Barabbas as a "notable" or "notorious" prisoner (27:16),⁶ indicative of his well-known status among the Jews, the Romans, or both. John says that he was a lēstēs (18:40), i.e. a violent criminal like "a bandit" or "a robber."⁷ There were at least two other criminals who had been arrested with him (Luke 23:32-39; John 19:18), also identified as lēstai, "bandits" or "robbers" (Matthew 27:38; Mark 15:27). Seeing that Barabbas and his cohorts were charged not only with murder but also "rebellion" (Mark 15:7; Luke 23:25), it is not insignificant that Josephus employs the term lēstēs with reference to revolutionaries (cf. War 2.13.5-6; Ant. 14.9.2). It would appear that Barabbas and his fellow rebels were Zealots or freedom fighters, engaged in the Jewish resistance against the Romans. This explains why Barabbas seems to have been so popular among the Jews and why it was so easy for them to be persuaded to plead for his release (Matthew 27:20, 21; Mark 15:11; Luke 23:18; John 18:40).
      Prior to Jesus’ arrest, he too had been highly esteemed by the Jerusalem populace. Entering the city with multitudes lining the streets, he was hailed as "King," a direct descendent of the great military hero David, with cries of Hosanna, i.e., "please save" or "save now!" (Matthew 21:1-9; Mark 11:1-11; Luke 19:28-44; John 12:12-19). The Jews had long anticipated a messianic figure to "redeem Israel" from repression (Luke 24:21) and to "restore the kingdom to Israel" (Acts 1:6), supposedly by way of violent opposition (Matthew 11:12; cf. John 6:15). The shouts of "King" during Christ’s triumphal entry were within earshot of the Pharisees (Luke 19:38-39; cf. John 12:19), who went on to accuse Jesus of making this claim himself (Luke 23:2-3; John 19:21), as though he were challenging the authority of the Roman Emperor (John 19:12, 15).
      Shortly before he was lumped together with Barabbas and the other outlaws, the Lord asked his captors, "Have you come out as against a lēstēs ['bandit,' 'robber,' 'revolutionary'] . . .?" (Luke 22:52). Presumably the particular application of this term would depend on whether it was from a Roman or a Jewish perspective. Jesus was accused of sedition, treason, and insurrection (Luke 23:2, 3, 5, 14; John 19:12).⁸ When Pontius Pilate gave the Jewish crowds the choice of which prisoner to be released – the humble Galilean preacher (Jesus) or the defiant patriotic militant (Barabbas) – their decision was no doubt influenced by their misconceived messianic expectations.⁹ Consequently, Barabbas’ death sentence was repealed, while the Lord Jesus was condemned to be crucified.
      Before we are too hard on Barabbas, consider the following comparisons and what you and I share in common with him. (1) Barabbas was genuinely guilty, whereas Jesus was entirely innocent (Luke 23:14-19). "There is not a righteous person, not one . . . . for all have sinned and come short of God’s glory" (Romans 3:10, 23). (2) Justice demanded Barabbas’ punishment, but it was Jesus who was treated like a criminal (Mark 15:7, 14). "He made the one not knowing sin to be sin on our behalf, that we might become righteousness of God in him" (2 Corinthians 5:21). (3) Barabbas was set free, while Jesus was held captive (Matthew 27:2, 26). "Truly, truly I say to you that everyone committing sin is a slave of sin . . . . If therefore the Son frees you, you will be free indeed" (John 8:34, 36). (4) The center cross was intended for Barabbas, yet Jesus took his place (John 19:18). "But God commends his own love unto us, that while we were still sinners Christ died on our behalf" (Romans 5:8). (5) Barabbas was permitted to live, while Jesus suffered death (Mark 15:15, 37). "But God being rich in mercy, because of his great love with which he loved us, even when we were dead in sins, he made us alive with Christ – by grace you have been saved" (Ephesians 2:4-5).
      We are all guilty of sin and well deserving of the just penalty. Instead we have been extended mercy and offered forgiveness because Jesus has taken our place, paying the price for our sins, so that we can live eternally as the redeemed. There is no reliable evidence that Barabbas ever capitalized on the second chance Jesus afforded him. May this be where our commonality with Barabbas ends!
–Kevin L. Moore

Endnotes:
       ¹ See Ancient Terrorists; also R. H. Gundry, A Survey of the NT (3rd ed.) 29-33; L. M. White, From Jesus to Christianity 22-34.
      ² See Luke's Historical Blunder?; also M’Clintock and Strong, Cyclopedia 2:185-86; A. Plummer, The Gospel According to S. Luke 49-52.
      ³ Cf. Matthew 10:4; Mark 6:3; Luke 6:16; Acts 5:37; 9:11; 15:22.
      ⁴ Cf. 1 Maccabees 4.36-59; 7.39-50; 2 Maccabees 1.18; 15.1-36; Josephus, Ant. 12.5–13.7; War 1.3-6.
      ⁵ Cf. Acts 13:6; Colossians 4:11; Hebrews 4:8; Josephus, War 6.5.3.
      ⁶ The term used in Matthew 27:16 is episēmos (epi + sēma), descriptive of one who bears a distinctive mark, i.e. "noted" or "eminent" (cf. Romans 16:7). All scripture quotations in English are the author’s own translation.
      ⁷ Cf. Luke 10:30, 36; 2 Corinthians 11:26.
      ⁸ See also Matthew 27:11, 29, 37, 42; Mark 15:2, 9, 12, 18, 26, 32; Luke 23:37, 38; John 18:33, 39; 19:3, 14, 15.
      ⁹ It had become customary during the Passover feast for the Roman procurator in Judea to release to the Jews a prisoner of their choosing (Matthew 27:15; Mark 15:6, 8; Luke 23:17; John 18:39). This was neither a law nor a custom of the Romans or the Jews. While it may have been based on the Jewish tradition of Jubilee (cf. Leviticus 25:10) or perhaps connected to the Passover theme of deliverance (cf. Exodus 12:27), it appears to have been an attempt to placate the Jews in order to deter further civil unrest and maintain some level of peace (cf. Matthew 27:24; Mark 15:15; John 19:8, 12).