ACC ~ John 18 v40

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*.