We observe how the sacrifice of Jesus does its job by restoring a real, if tenuous, peace between the mob and the religious and political authorities during the socially volatile Passover celebrations in Jerusalem. The gospels do tell us that the key religious and political players—Herod and Pilate—became friends in the aftermath of Jesus’ death. As Heim noted, the sacrifice “worked”: it restored the “peace.” But for readers of the gospel, the violent mechanism of this “peace” is exposed and discredited. The “peace” of sacrifice is no peace at all. We know the scapegoat was innocent.
