ACC ~ Matthew 27 v15 - 26

OVERVIEW:

The practice of releasing a prisoner was due to leniency until conviction. Barabas, whom they released, represents opposition to Christ within anyone who does evil (ORIGEN, HILARY OF POITIERS). He was a known murderer and therefore a great contrast to Jesus, whose guilt was disputed. Pilate’s wife suffered over convicting Jesus in a dream sent by God, perhaps in order to persuade Pilate not to convict him (CHRYSOSTOM). In spite of her dream, Jesus was convicted out of jealousy. The people followed the Jewish leaders in calling for the release of Barabbas (ORIGEN), although it seems that Pilate thought they might choose the release of Jesus out of shame and generosity (CHRYSOSTOM). Both Pilate and the people are guilty of condemning Jesus (LEO THE GREAT, CHRYSOSTOM). Jerome suggests that Pilate puts the blame on the people. Christ is the ultimate victor, however, or he was proven innocent even in his conviction (MAXIMUS OF TURIN). Jesus did not condemn the people; rather, he received those among them and their children who repented (CHRYSOSTOM). He endured whipping so that others would not be whipped (JEROME, APOLLINARIS).

27:15-17 | Whom Do You Want?

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

27:18-19 | I Have Suffered in a Dream

THE DREAM OF PILATE’S WIFE

CHRYSOSTOM: This dream was no small event. It should have been enough to stop them in their tracks when viewed in relation to the other proofs seen in other things that occurred. Why didn’t the dream come to Pilate? Perhaps she was more worthy. Or perhaps because, even if he had seen it, he would not have equally believed or perhaps would not have even mentioned it. So it was providentially arranged that the wife should see it, in order that it might become more commonly known. And note that she does not only behold the dream but also suffers from it. One might imagine that Pilate might have been made more reluctant to participate in this murder, even from a feeling of sympathy toward his wife. The time of the dream also is significant, for it happened on that very night. THE GOSPEL OF MATTHEW, HOMILY 86.1. [1]

[1] PG 58:764; NPNF 1 10:512.

SHE SUFFERED IN A DREAM

ORIGEN: Jesus was delivered up out of jealousy, and plainly out of jealousy. Even Pilate could not ignore it. Furthermore, the Evangelist did not overlook the matter of divine providence regarding the praise of God, who desired to convert Pilate’s wife in a dream. The woman took it upon herself to prevent her husband from passing sentence against Jesus. But Matthew did not explain the dream. All he said was that she had “suffered many things in a dream” because of Jesus. Therefore she “suffered in a dream” and did not suffer beyond that, so we may say that Pilate’s wife was fortunate. She “suffered many things in a dream” because of Jesus and she received “in a dream” what she would suffer. Hence you may say it is better for someone to receive bad things in a dream than to receive them in life. Who indeed would not choose to receive bad things “in a dream” [rather than receive them] in life [unless one deserved such things, and it were better to receive bitter things in life than to receive minor troubles in a dream]? He finds comfort indeed and peaceful repose “in the bosom of Abraham” [1] who receives bad things in his life (and not those bad things which he receives in his dreams), and because of them he will also be consoled. As to whether he will also have the beginning of conversion to God for having “suffered many things in a dream” because of Jesus, God only knows. COMMENTARY ON MATTHEW 122. [2]

[1] Lk 16:23.

[2] GCS 38.2:257-58.

27:20-23 | Let Him Be Crucified

WHICH OF THE TWO?

ORIGEN: It is evident how the elders and the mentors of Jewish worship have stirred up the Jewish people and incited them against Jesus, that they might destroy him and have Barabbas released. For the crowds put their belief in their leaders and priests. For his part, the procurator addressed the people and said to them, “Which of the two do you wish that I release to you?” The crowd—a truly sizable crowd walking, as it were, on the “broad path that leads to destruction” [1] —sought and kept crying out to have Barabbas released to them. COMMENTARY ON MATTHEW 123. [2]

[1] Mt 7:13.

[2] GCS 38.2:258.

THE NAME BARABBAS

HILARY OF POITIERS: When Pilate offered to release Jesus, following the customary practice wherein the people were granted the privilege of gaining the freedom of one prisoner per solemn feast day, they were persuaded by their priests to choose Barabbas instead. Here already the mystery of their future infidelity is contained in Barabbas’s very name, which means “son of the father.” They preferred this “son of the father” to Christ. At the instigation of their leaders, they chose the Antichrist, a man of sin and son of the devil. [1] They chose the one elected for damnation over the author of life. ON MATTHEW 33.2. [2]

[1] 2 Thess 2:3.

[2] SC 258:248-50.

WHAT SHALL I DO WITH JESUS?

CHRYSOSTOM: Since the crowd asked for the other, Pilate said, “What shall I do then with the Christ?” In this way he was trying to make them embarrassed, by giving them the power to choose, that at least out of shame they might release him and their generosity could be expressed. It made them contentious to hear it said that he had done no wrong. Yet they were being given an opportunity to save him out of humanity. Surely this is an offer whose plausibility cannot be disputed. THE GOSPEL OF MATTHEW, HOMILY 86.2. [1]

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

27:24 | See to It Yourselves

PILATE’S ACQUIESENCE

LEO THE GREAT: By what law is it, my Jewish friends, that what is unlawful to do is lawful to desire? By what standard is it that what defiles the body does not taint the heart? You fear to be contaminated by the shedding of his blood that you would take upon yourselves and your children. Since your wickedness will not commit so great a crime, allow the procurator to pass judgment. But, prevailing upon him impetuously, you do not allow him to swerve from that goal you deceitfully abstain from.

Pilate sinned by doing what he did not want to do. He acquiesced in your judgment, doing whatever your rage wrought by force. Such was your observance of the law that you eschewed placing into the treasury the money which the seller of Christ returned to you, wary lest the blood money pollute the sacred coffers. Whose heart is guilty of this pretense? The conscience of the priests accepts what the money box does not receive. Thus with untold shades of deceit you cover yourselves, and a deal is made with the traitor. SERMON 44.3. [1]

[1] SC 74:47.

HE WASHED HIS HANDS

CHRYSOSTOM: Why then did Pilate allow him to be sacrificed? Why didn’t he rescue him, like the centurion had rescued Paul? [1] For that man too was aware that he could have pleased the Jews and that a sedition may have taken place and a riot; nevertheless he stood firm against all these. But not so Pilate. He was extremely cowardly and weak. He joined in their corruption. He did not stand firm against the bullying crowd or against the Jewish leadership. In every way he allowed them an excuse. For they “cried out exceedingly,” that is, cried out the more, “Let him be crucified.” For they desired not only to put him to death but also that it should be on a trumped-up charge of iniquity. And even though the judge was contradicting them, they continued to cry out against him. THE GOSPEL OF MATTHEW, HOMILY 86.2. [2]

[1] Acts 27:1-44.

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

INNOCENT OF THIS MAN’S BLOOD

MAXIMUS OF TURIN: For Christ conquers when he is judged, because in this way he is proven innocent. Hence Pilate says, “I am innocent of the blood of this just man.” It is a better case which is not defended and still is proved. It is a fuller righteousness that is not supplemented by words but is still supported by the truth. It must be that the tongue should keep silent when justice itself is present to itself. Let the human tongue keep silent in a good affair, inasmuch as it has also been accustomed to speak out in favor of bad causes. I do not want righteousness to be defended in the same manner that wickedness is usually excused. It is not by reason of speech but because of virtue that Christ vanquishes, for the Savior, who is wisdom, knows how to vanquish by keeping silent and how to overcome by not responding. Therefore he prefers to establish the truth of his case rather than to speak about it. What in fact would compel him to speak when silence is enough to conquer? But perhaps fear would compel him, lest he lose his life. Yet this was precisely the reason for his victory. He lost his own life in order to gain life for all; he preferred to be conquered in himself in order to be the victor in everyone. SERMONS 57.1. [1]

[1] CCL 23:228; ACW 50:137-38.

A CHANCE TO DO RIGHT

CHRYSOSTOM: Do you see how many things Christ did in order to give them a chance to do right? Do you remember how many times he had checked Judas? So likewise did he restrain these men too, both throughout all his ministry and at the very time of his condemnation. For surely when they saw the governor and judge washing his hands of it, saying, “I am innocent of this man’s blood,” they should have been moved to compassion both by what was said and by what was done. The same is true when they saw Judas had hanged himself as when they saw Pilate himself offering them the choice of another in the place of Christ. THE GOSPEL OF MATTHEW, HOMILY 86.2. [1]

[1] PG 58:765; NPNF 1 10:512-13.

BLAMING THE PLAINTIFFS

JEROME: Pilate accepted the water in line with that prophetic saying, “I will wash my hands among the innocent,” [1] that he might cleanse the works of the Gentiles by the washing of his hands and in some way separate us from the wickedness of the Jews who cried out “Crucify him!” What he intimated was this: I truly wanted to release an innocent man, but a riot is breaking out and the charge of treason against Caesar has been brought against me. So “I am innocent of the blood of this just man.”

The judge who was induced to pass judgment against the Lord does not condemn the defendant but puts the blame on the plaintiffs. He declares him to be a just man who was meant to be crucified. “See to it yourselves,” he says. “I am the administrator of the laws. It is according to your word that his blood is being shed.” COMMENTARY ON MATTHEW 4.27.24. [2]

[1] Ps 26:6 (25:6 LXX).

[2] CCL 77:266-67.

27:25 | On Us and on Our Children

ALL THE PEOPLE ANSWERED

CHRYSOSTOM: Look how high the contrary evidence is piling up. The accuser and traitor condemns himself. The judge who sentences tries to absolve himself of guilt. The dream of warning comes that very night. Even at the point of his condemnation Jesus is evidently innocent. What kind of plea will his murderers have? Even if they were not willing to let him be acknowledged as innocent, at least they should not have preferred a robber to him, and especially a notorious robber, known to be such. THE GOSPEL OF MATTHEW, HOMILY 86.2. [1]

[1] PG 58:765-66; NPNF 1 10:513.

AND ON OUR CHILDREN

CHRYSOSTOM: What then did they do? When they saw the judge washing his hands and saying, “I am innocent,” they cried out, “His blood be on us and on our children.” They were rendering a sentence against themselves. He was yielding himself up that all should be done.

Note how great is their madness. For passion and evil desire work on us like this. They did not permit anyone to see anything of what was right. They not only curse themselves, they draw down the curse upon their own children as well. They acted with unutterable madness. They acted both against themselves and against their children!

Yet this lover of humanity did not hold their own sentence against them. He did not confirm it upon their children or even upon them. Rather he received both from them and from their children those who repented. He counted them worthy of good things beyond number. Think of who might have been among them! Even Paul perhaps. Even some among the thousands that believed in Jerusalem, for it is said, “You see, brothers, how many thousands there are among the Jews of those who have believed.” [1] And if some continued in their sin, to themselves let them impute their punishment. THE GOSPEL OF MATTHEW, HOMILY 86.2. [2]

[1] Acts 21:20.

[2] PG 58:766; NPNF 1 10:513.

27:26 | Pilate Hands Over Jesus to Be Crucified

THEY SCOURGED JESUS

CHRYSOSTOM: Why did Pilate have Jesus whipped? Either as one presumably condemned, or to please the crowd, or as if he were willing to give their judgment some sort of standard legal expression. And yet he ought to have resisted them. For indeed even before this he had said, “Take him yourselves and judge him by your own law.” [1] There were many reasons that Pilate and the others might have held back: the signs and the miracles, the great patience of the one who was suffering these things, and above all his benign silence. For since both by his defense of himself and by his prayers, he had shown his humanity, again he now shows his glory and the greatness of his nature, both by his silence and by his indifference to what they said. This might have led them to marvel. But neither Pilate nor the crowd takes sufficient note of these evidences. THE GOSPEL OF MATTHEW, HOMILY 86.2. [2]

[1] Jn 18:31.

[2] PG 58:766; NPNF 1 10:513.

HE RELEASED BARABBAS

JEROME: Barabbas the robber, who had provoked a riot among the crowds and committed murder, was released to the Jewish people. … Now Jesus, having been delivered up by the Jews, was absolved of guilt by Pilate’s wife and was called a just man by the governor himself. Moreover, the centurion declared that he was truly the Son of God. [1] The learned reader may be hard pressed to explain the fact that Pilate washed his hands and said, “I am innocent of the blood of this just man,” [2] and later handed over the scourged Jesus to be crucified. It is important to realize that Jesus was dealt with according to Roman law, which decreed that whoever is to be crucified must first be beaten with whips. Thus Jesus was handed over to the soldiers for scourging, and their whips did their work on that most sacred body and that bosom which held God. This came about so that, in keeping with the words “many cords of sins” [3] and with the whipping of Jesus, we might be free from scourging. As holy Scripture says to the just man: “The whip did not draw near to your tabernacle.” [4] COMMENTARY ON MATTHEW 4.27.24. [5]

[1] Mt 27:54.

[2] Mt 27:24.

[3] Ps 32:10 (31:10 LXX).

[4] Ps 91:10 (90:10 LXX).

[5] CCL 77:267-68.

THEY STRUCK HIM

APOLLINARIS: The floggings [are] for the sins of the world, because the sinner is flogged many times, according to the prophecy that says, “I gave my back to the whips.” [1] And so is fulfilled [the saying] that the righteous [will give himself] for sinners. The height of goodness is also fulfilled when “the righteous [suffered] for the unrighteous,” [2] so that “by his wounds we might be healed,” as Isaiah says. [3] FRAGMENT 138. [4]

[1] Is 50:6.

[2] 1 Pet 3:18.

[3] Is 53:6.

[4] MKGK 49.