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Jumpstarter 9 of 10

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Question 9

Chuck parallels “two offered to the crowd” (concubine/virgin daughter) with Jesus/Barabbas, and connects the “blood of the innocent” theme to the passion narratives; how does this comparison challenge common evangelical instincts to treat the crucifixion mainly as a private salvation transaction rather than a public, judicial indictment of human wickedness?

Another way to ask: Chuck compares “two offered to the crowd” here with Jesus and Barabbas, and links it to innocent blood in the passion stories. How does that push against the idea that the cross is only about my personal salvation and not also about exposing public human evil?

Direct Answer Chuck’s comparison frames the passion not only as personal salvation but as a public exposure of human guilt: like the mob at Gibeah, the Jerusalem crowd chooses the death of an innocent, and the resulting witness functions as an indictment of the wicked.

Support from Transcript:

He notes “two are offered to the wicked crowd,” and explicitly parallels it to “Jesus and Barabbas… offered to the wicked crowd.”
He emphasizes the crowd’s responsibility: “the blood of the innocent person… is on the hands of the wicked people,” linking to “May His blood be on us and our children.”
He highlights the public abuse: Jesus was “mocked… scourged… spit upon… crowned with thorns, and abused all night.”
He connects the apostolic preaching to indictment language: “God has made this Jesus whom you crucified Lord,” and “You killed the prince of life.”
He calls it “the greatest crime of all time,” stressing moral culpability, not merely private spiritual benefit.

Discussion Follow-ups How might preaching change if we emphasized the cross as God’s courtroom exposure of sin as much as God’s mercy? Where do you see the church minimizing human wickedness to keep the message comfortable?

Jumpstarter 9 of 10