Have you ever wished you could rewind the final hours of Jesus’ life and watch them unfold from a different angle—almost like “behind-the-scenes” before the Gospels record it? Choosing Barabbas over Jesus is one of the most shocking moments in Scripture, and because we’ve heard it so many times, it can start to feel familiar. Most of us know the storyline. Judas betrays Jesus for thirty pieces of silver. The money ends up connected to a potter. Pilate tries to release Jesus. And the crowd stuns everyone by demanding Barabbas instead. But what if God had already given His people a prophetic preview of those very moments—not merely with a few scattered predictions, but through a living drama acted out in history? That’s what we find in Zechariah 11. Zechariah doesn’t only speak prophecy—he performs it. He steps into one role, then shifts and plays another. And in doing so, he portrays two shepherds: a true shepherd who is rejected, and a foolish shepherd who is embraced. In other words, Zechariah gives us the meaning beneath the event—while Luke shows us the event itself. Together, they expose the tragedy of choosing the wrong shepherd… and they also magnify the grace of the gospel. https://youtu.be/jv38x2g2lOU Table of contentsKey ScripturesZechariah 11 and the True Shepherd RejectedThirty pieces of silver: what God’s people thought their Shepherd was worthThrown into the temple: blood money returnedThe potter and the field: where rejected vessels end upJudas and the field: a horrifying picture of judgmentAn encouraging truth: the Potter remakes broken vesselsThe staff is broken: rejection brings judgmentThe foolish shepherd: the one the people wantLuke 23: Choosing the wrong shepherd in real timeBarabbas: the kind of man you don’t set freeThe shocking cry: “Release to us Barabbas!”The hypocrisy: accuse Jesus of rebellion, then choose a rebel“We have no king but Caesar”Why crucifixion?The gospel in one scene: we are BarabbasA warning: don’t enjoy the benefits while rejecting the SaviorWhat will you do with Jesus?Application questions (personal or group use) Key Scriptures Zechariah 11:12–17 Matthew 27:3–10 Acts 1:18–19 Luke 23:18–25 Jeremiah 18:1–6 Romans 9:20–21 Deuteronomy 21:23 Galatians 3:13 Zechariah 11 and the True Shepherd Rejected Zechariah 11 is startling because it reads like a summary of the final hours of Jesus’ life—centuries before they occurred. Thirty pieces of silver: what God’s people thought their Shepherd was worth In the acted drama, Zechariah plays the part of the shepherd and asks for wages, because shepherds deserve to be paid: Zechariah records, “Give me my wages… So they weighed out for my wages thirty pieces of silver.” That amount matters. Exodus tells us that thirty pieces of silver were the price paid for a slave killed by an ox—hardly a “generous” amount. In the drama, the payment is not a reward; it’s an insult. It’s the people’s way of saying, “This is what you’re worth to us.” And that is exactly what Judas’ betrayal price communicates: not only treachery, but contempt. Thrown into the temple: blood money returned Zechariah continues with another detail that feels almost too precise: The Lord tells Zechariah to throw the money into “the house of the LORD.” That is exactly what Judas later does. Overwhelmed with guilt, he returns the silver and throws it into the temple before going away and taking his own life. God is showing us that the betrayal was wicked—but it was not random. Even the “where” of the silver ends up under the sovereignty of God. The potter and the field: where rejected vessels end up Zechariah adds, “Throw it to the potter.” In Jesus’ day, Judas never met a potter. But the chief priests—refusing to put “blood money” into the treasury—use it to buy a potter’s field, turning it into a burial place. A potter’s field was associated with what was rejected—broken clay, discarded vessels, things that didn’t turn out as intended. The irony is staggering: the price paid for rejecting the Shepherd buys the very place where the rejected are collected. Judas and the field: a horrifying picture of judgment The New Testament describes Judas’ death in graphic terms: after hanging himself, he falls, and his body bursts open. It’s a dreadful image—yet it fits the theme of rejection and ruin. Judas is like a vessel marred beyond repair, thrown into the field of broken things. But that darkness sets the stage for something unexpectedly hopeful. An encouraging truth: the Potter remakes broken vessels Jeremiah 18 gives us a beautiful picture: God is the Potter, and we are the clay. When a vessel is marred, the potter doesn’t have to discard the clay—he can remake it. Paul carries that truth forward when he says the Potter has authority to shape vessels for honorable purposes. This is why the potter’s field detail is so striking: in a sense, Jesus purchases the place where broken, rejected vessels lie. And that’s what He does with sinners like us. Christ redeems broken people—but He does not leave them broken. When we are humble, repentant, and pliable in His hands, He reforms us into vessels of honor for His glory. The staff is broken: rejection brings judgment Zechariah then breaks his shepherd's staff—an acted sign that judgment will come because the Shepherd has been rejected. When a people refuse the true Shepherd, they do not drift into neutrality. They drift into ruin. And then Zechariah shifts roles. The foolish shepherd: the one the people want The Lord tells Zechariah to take the tools of a “foolish shepherd.” In Scripture, “foolish” is not mainly unintelligent—it’s morally corrupt. This shepherd is the kind of leader people choose when they reject God’s Shepherd. And that brings us to Luke, where the crowd stands in front of Pilate and makes one of the most tragic choices in history. Luke 23: Choosing the wrong shepherd in real time By the time we reach Luke 23:18–25, Jesus has been dragged through trials and accusations. Pilate can see the religious leaders’ motives and tell that Jesus is innocent. But Pilate is also boxed in. The crowd is swelling. Pressure is rising. And then he reaches for what seems like an escape hatch: a customary prisoner release. So Pilate offers a choice. Not just any choice—he offers the crowd a contrast. Barabbas: the kind of man you don’t set free Barabbas was not a petty criminal. The Gospels describe him as tied to insurrection, violence, and murder—an influential rebel. He is exactly the kind of man people are relieved to know is behind bars. Pilate’s logic seems simple: “Surely they won’t pick him.” But he misjudges their hatred. The shocking cry: “Release to us Barabbas!” Luke tells us “they all cried out together” for Barabbas. This isn’t merely irrational—it’s spiritual. When hearts harden against Christ, they will embrace almost anyone else. And it gets worse. The hypocrisy: accuse Jesus of rebellion, then choose a rebel The leaders accuse Jesus of stirring up the people and challenging Rome. But Barabbas actually did those things. They condemn Jesus with accusations they ignore in the man they demand. Hatred makes people inconsistent, and sin makes people hypocritical. “We have no king but Caesar” John’s Gospel adds another chilling line: the chief priests say, “We have no king but Caesar.” The tragedy isn’t only that they reject Jesus—it’s what they choose instead. They would rather submit to a pagan ruler than bow to their true King. Why crucifixion? The crowd’s repeated demand is crucifixion—an execution the Jews regarded as shameful and cursed. Deuteronomy says the one who hangs on a tree is under God’s curse. And yet, in God’s mysterious goodness, that is exactly what Jesus came to do: to bear the curse His people deserved. Galatians says Christ “became a curse for us” to redeem us. The crowd intended crucifixion as ultimate rejection. God intended the cross as the ultimate act of redemption. The gospel in one scene: we are Barabbas Here is one of the most piercing applications of this passage: Put yourself in Barabbas’ place. Imagine the guards opening the cell. Imagine the chains coming off. Imagine hearing, “You’re going free.” Why? Because Jesus of Nazareth will die in your place. Barabbas didn’t earn his release. He didn’t bargain for it. He didn’t deserve it. He contributed nothing. He walked free because another man took his spot. That is the gospel in living color. We often say, “Jesus died in my place,” and that is true eternally and spiritually. But with Barabbas, God gives us a rare, literal picture of substitution: The guilty is released. The innocent is condemned. The rebel goes free. The righteous is delivered over. And that’s us. We are the guilty ones. We are the rebels. We are the ones who deserve judgment. Yet Christ is willing to take our place. A warning: don’t enjoy the benefits while rejecting the Savior There is a sobering detail: Scripture never tells us Barabbas repented. He may have received deliverance from Rome, but still missed deliverance from sin. And that warns us: it is possible to like the idea of Jesus “dying for me,” and yet remain unchanged—unrepentant, unconverted, unwilling to bow to His lordship. Pilate tried to wash his hands as if neutrality were an option. But no one escapes the question. What will you do with Jesus? What will you do with Jesus? Barabbas is a mirror held up to every heart. We cannot save ourselves any more than a prisoner can earn his own pardon. Dead men do not raise themselves. Slaves do not free themselves. Sinners do not cleanse themselves. But here is the good news: Just as willingly as Jesus took Barabbas’ place,