ACC ~ John 18 v39a

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.