ACC ~ Matthew 27 v15 - 17

ANY ONE PRISONER

ORIGEN: You should not be surprised that shortly after Roman rule had begun [in Palestine], the Jews who came under their yoke were granted the priviledge of asking for [the release of] “one [prisoner] whom they wanted,” even though he appeared to be guilty of a thousand murders; the pagan nations granted a certain amount of leniency to their subjects until the yoke had been firmly secured around them. COMMENTARY ON MATTHEW 120. [1]

[1] GCS 38.2:253-54.

DISSENSION OR PEACE

ORIGEN: I believe that these events reveal something of a mystery. Barabbas represents the one who enacts dissension, war and murder in human souls, but Jesus is the Son of God who works peace, reason, wisdom and everything good. When the two of them were bound humanly and bodily, the people requested that Barabbas be released. Because of this act, they suffer continual dissention, murder and robbery. Such things afflict the pagans from without but the Jews, who do not believe in Jesus, from within their very souls. Where Jesus is absent, there is dissention and strife and war. Where Jesus is present, however, in such a way that the people can say “if Christ is in us, although the body is dead on account of sin, the spirit is alive on account of righteousness,” [1] there is everything good: spiritual riches beyond measure and peace, for “he is our peace who has made us both one.” [2] Anything contrary to this should be recognized as the mark of Barabbas struggling to be set free from his bondage within human souls, that is, not only in the historically sinful Israel, considered according to the flesh, but in all who teach like it and live like it. Within everyone who does evil, then, Barabbas is set free and Christ is bound. Within everyone who does good, however, Christ is set free and Barabbas is bound. COMMENTARY ON MATTHEW 121. [3]

[1] Rom 8:10.

[2] Eph 2:14.

[3] GCS 38.2:256-57.

BARABBAS OR JESUS?

CHRYSOSTOM: Note how far Pilate goes to give the crowd a chance to relieve themselves from blame. Observe how they did not leave themselves so much as a shadow of an excuse. Here was their choice: Let an acknowledged criminal go free, or free one whose guilt was still disputed. If they should choose to let the known offender go free, would it not be even more fitting to allow the innocent to go free? For surely Jesus did not seem to them morally worse than acknowledged murderers. But they instead chose a robber. This was not just any robber but one who was infamous for wickedness in many murders. THE GOSPEL OF MATTHEW, HOMILY 86.2. [1]

[1] PG 58:765; NPNF 1 10:512