ACC ~ John 18 v38B - 40

OVERVIEW:

Pilate leaves quickly after asking Jesus his question because he believed there still might be a chance to save him (AUGUSTINE), and he knew this question required time to answer (CHRYSOSTOM). He shows his prudence in having first acquitted Jesus and then going the extra mile in seeking Jesus’ release on account of the season (CHRYSOSTOM). The custom of releasing prisoners is difficult to trace but can perhaps be found in Numbers 35 (CYRIL). One might also ask whether such a custom could find its way back into today’s church for someone who has sinned and seeks release (ORIGEN). Pilate calls Jesus the king of the Jews, despite the Jews’ protestations—almost as if it had been inscribed on his heart as it would later be inscribed on the cross (AUGUSTINE). Perhaps Pilate spoke in jest in a feeble attempt to abate the fury of the mob (CYRIL). He seeks to release Barabbas, whose name appears similar to Jesus’ name in certain texts and thus occasions a comparison between the two (ORIGEN). They tried to defame Jesus by lumping him together with known criminals (CHRYSOSTOM, ORIGEN). But the one who did not consider his equality with God as robbery took the place of the robber and us in order to deliver both from the true criminal, Satan (CYRIL).

18:38b | No Fault Can Be Found in Jesus

PILATE LEAVES

AUGUSTINE: I believe when Pilate said, “What is truth?” there immediately occurred to his mind the custom of the Jews of releasing one prisoner at the Passover. Therefore he did not wait to hear Jesus’ answer to his question, “What is truth?” in order to avoid delay on the chance that Jesus might be released to them during the Passover—something he clearly desired. TRACTATES ON THE GOSPEL OF JOHN 115.5. [1]

[1] NPNF 1 7:425**.

THE QUESTION NEEDED TIME TO BE ANSWERED

CHRYSOSTOM: For the present, he applies himself to what was most pressing, for he knew that this question needed time. He wanted to rescue Jesus from the violence of the Jews. And so he went out. HOMILIES ON THE GOSPEL OF JOHN 84.1. [1]

[1] NPNF 1 14:313*.

18:39a | Passover Custom of Prisoner Release

PILATE GOES THE EXTRA MILE

CHRYSOSTOM: Consider how prudently Pilate acted. He did not say, “Since he has sinned and is deserving of death, forgive him on account of the feast.” [1] Rather, having first acquitted him of all guilt, Pilate goes the extra mile and asks them if they are willing to allow him the benefit of the season, even though they are unwilling to let him go as innocent. [2] HOMILIES ON THE GOSPEL OF JOHN 84.1. [3]

[1] Lit. “grant him to the feast.”

[2] This favorable view of Pilate is common among many patristic commentators.

[3] NPNF 1 14:313**.

CUSTOM FOUND IN NUMBERS 35

CYRIL OF ALEXANDRIA: As I was considering and meditating in my mind how the custom arose for the Jews to ask for one man to be released to them (a robber, it might be, or a murderer), the idea occurred to me that they no longer regulated their actions altogether according to the Law, but, choosing rather to use their own customs, they fell into a decayed state of manners not altogether in agreement with the law of Moses. But while I was searching the divine Scriptures and hunting everywhere for the origin of this custom, [1] I came on one of the divine dictates that caused me to suspect that when the Jews sought the release of a malefactor, they were, in fact, in however mistaken a way, fulfilling one of the customs of the Law. At the end of the book called Numbers we find recorded the law concerning voluntary and involuntary homicide. When the penalty in the case of premeditated murder has been clearly laid down, the book goes on to speak of involuntary homicide, and, after other remarks, makes the following declaration: “But if he stabbed him suddenly without enmity, or hurled anything on him without lying in wait or used a stone, by which a man may die, and without seeing him cast it on him, so that he died, though he was not his enemy and did not seek his harm, then the congregation shall judge between the manslayer and the avenger of blood, and the congregation shall restore him to the city of his refuge, to which he had fled.” [2]

Since this was the written commandment when any, as it happened, were involved in such a calamity, the Jews, when they were congregated together (and so that they might not appear altogether to neglect this enactment), sought the release of one of them. For the Law laid down that it was to be the act of the entire assembly. Since, then, they were permitted by the Law to ask for the release of a prisoner, they make this request of Pilate. For after they had once accepted the Roman yoke, from then on they were, for the most part, ruled by their laws in the administration of their affairs. We might say even further that, although it was lawful for them to put to death anyone convicted of a crime, they brought Jesus to Pilate as a criminal, saying, “It is not lawful for us to put any man to death.” For, though they alleged as a plea their purification by the sacrifice of the Passover, yet they showed themselves flatterers of Rome in entrusting to the laws of the Romans the duty that the divine commandment from heaven laid on themselves. COMMENTARY ON THE GOSPEL OF JOHN 12. [3]

[1] Interpreters over the centuries have wrestled with the difficulty of finding a reference either in the Old Testament or extracanonical sources, such as Josephus, who is silent on this custom.

[2] Num 35:22-25.

[3] LF 48:603-4**.

SIMILAR CUSTOM IN THE CHURCH POSSIBLE?

ORIGEN: Do not wonder that the Roman government, holding sway over the Jews who had recently become their subjects, thought it was appropriate to grant them something acceptable at the feast of the Passover. They allowed them to ask for anyone they wanted [to be freed] even though he might appear guilty of many murders. For in this way nations sometimes grant favors to those whom they have conquered, until their rule is established. Yet this custom of releasing a prisoner existed at one time among the Jews also. [1] … Let us inquire whether anything like this may take place also in God’s judgment where the whole church may ask for any sinner to be released from the condemnation of sin especially if, while having other evil works, he is eager to do good for the church. COMMENTARY ON MATTHEW 120. [2]

[1] Origen quotes 1 Sam 14:43-45, where the people sought to spare Jonathan’s life from Saul’s hand.

[2] AEG 6:41-42*; GCS 38 2 (11):253-54.

18:39b | Release the King of the Jews?

TRUTH INSCRIBED ON PILATE’S HEART. AUGUSTINE: It could not, however, be torn from Pilate’s heart that Jesus was the king of the Jews, but it was inscribed there, as in the superscription, by the truth itself about which he had just inquired. TRACTATES ON THE GOSPEL OF JOHN 115.5 [1]

[1] NPNF 1 7:425**; CCL 36:646.

PILATE SPEAKS IN JEST

CYRIL OF ALEXANDRIA: When he called Jesus king of the Jews, he spoke in jest and tried to abate by ridicule the anger of the furious mob. He also clearly showed that this particular accusation was brought in vain. A Roman officer would never have thought a man condemned of plotting for a kingdom and revolution against Rome worthy to be released. He bore witness, then, to Jesus’ utter innocence by the very reasons he gave for Jesus’ release. COMMENTARY ON THE GOSPEL OF JOHN 12. [1]

[1] LF 48:605*.

18:40 | Barabbas

BARABBAS AND JESUS COMPARED

ORIGEN: There is a likeness between the names of Barabbas and Jesus that is nothing short of a true mystery. [1] Barabbas is appointed for making sedition and wars and murders in the souls of people, but Jesus is appointed for all good things as the Son of God and Peace and Word and Wisdom. These two therefore are bound in both human things and bodies. Here the people [of the Jews] asked for Barabbas to be released to them. Therefore, that nation [i.e., Israel] does not cease from having seditions and murders and robberies, as regards some of their own race in outward things but also as regards all the Jews who do not believe in Jesus who have also struggles within their own souls. For where Jesus is not, there are seditions and quarrels and battles. But where Jesus is … all good things, and innumerable spiritual riches, along with peace, rest in their hands. For he is our peace who made both one. And if anyone sees the opposite take place, he will recognize in them all that notable prisoner, Barabbas, whose release is craved not only then by sinful Israel according to the flesh but also by all like them in either doctrine or life. Whoever, therefore, does evil things in his body frees Barabbas and binds Christ. But whoever does good things frees Christ and binds Barabbas. COMMENTARY ON MATTHEW 121. [2]

[1] Origen’s text on Matthew reads “Jesum Barabbam.”

[2] AEG 6:43**; GCS 38 2 (11):256-57.

SEEKING TO DEFAME CHRIST

CHRYSOSTOM: How many were offended … when they made that dreadful and monstrous assertion that the robber and housebreaker, the man laden with the crime of murder, deserved to be released rather than Jesus. How many were offended when, having received permission from the judge to make their choice, they preferred Barabbas, desiring not only to crucify Christ but also to involve him in infamy? For they thought that by these means they should be able to manufacture the belief that he was worse than the robber and such a great transgressor that neither on the plea of mercy nor the privilege of the festival was it possible to save him. For they did everything for the purpose of slandering his fame. This is also why they crucified the two robbers with him. Nevertheless the truth was not obscured but shone forth all the more clearly. LETTERS TO OLYMPIAS, TO MY LADY 4. [1]

[1] NPNF 1 9:292**.

CHRIST EQUATED WITH ROBBERS

ORIGEN: Celsus’s comparison of Christ to a robber or murderer … is anticipated in the Gospels since God was numbered with the transgressors by wicked people who wanted a murderer (one who had been cast into prison for sedition and murder) to be released to them and wanted Jesus to be crucified. And they crucified him between two robbers. Jesus, indeed, is always being crucified with robbers among his genuine disciples and witnesses to the truth, and he suffers the same condemnation they do among people—if indeed we grant that those people have any resemblance to robbers who because of their godly lives suffer all kinds of injury and death so that they may keep their lives clean and pure. … But neither Jesus … nor they were … put to death according to any form of justice, and so it is his persecutors who are the ones who should incur the charge. AGAINST CELSUS 2.44. [1]

[1] ANF 4:448**; SC 132:384.

ONE ROBBER NOT EXCHANGED FOR ANOTHER

CYRIL OF ALEXANDRIA: For they preferred a robber to him who did not regard his equality with God the Father [as robbery] [1] and took our poverty upon him for this very end, that is, that he might deliver us from the true murderer, that is, Satan. … For the assembly, by its clamor, put him to death, though Pilate invited them to choose his release. In this way, even those who had not yet learned the divine law might be proved better than those instructed in the Law. COMMENTARY ON THE GOSPEL OF JOHN 12. [2]

[1] Cyril surely has in mind parallels occasioned by the Gk harpagmos (“robbery,” or “something to be grasped”) in Phil 2:6, a word that he often uses elsewhere in the commentary, although it is not found here.

[2] LF 48:605*.