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Explanation for:
Matthew
27
:
15
Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would.
11
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When Jesus remained silent, He sought a different solution. What was that solution? It was customary for them to free one of the condemned. Pilate attempted to use this practice to set Him free."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"During the celebration. Naturally, it is the Passover, as John notes that Pilate proclaimed, “But it is your custom that I will let one of you go on the Passover” (John 18:39). Luke elaborates on this by clarifying that Barabbas was imprisoned for the insurrection and murder that occurred in the city (Luke 23:19). Thus, Pilate, although unable to release Jesus Christ, who was entirely blameless, sought to offer Him clemency on the festival day as if He had been found guilty."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"When the Lord chose not to defend Himself, fully aware that justification would not lead to His release, Pilate sought an alternative approach and ultimately turned to tradition. He seemed to suggest that if Jesus could not be released as an innocent man, then at least, despite being condemned, He should experience some joy during the festival. How could Pilate have thought that the crowd would demand the crucifixion of the innocent Jesus while setting free the guilty robber? Realizing that Christ was blameless yet envied, Pilate queried the crowd, revealing his own frailty; he should have been willing to endure suffering for righteousness’ sake. Therefore, he stands condemned for failing to uphold the truth. The name 'Barabbas' translates to 'son of the father,' with 'bar' meaning son and 'abba' meaning father. Thus, the Jewish people pleaded for the son of their father, the devil, and brought about the crucifixion of Jesus. Even now, they continue to adhere to the son of their father, the Antichrist, while refusing to acknowledge Christ."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"During the Passover celebration, it was customary for the governor to grant freedom to one prisoner, a tradition honoring the Feast of the Passover, which commemorated the liberation of God's people from Egyptian bondage. The crowd had the privilege to select whom they wished to release. Pilate considered using this tradition to release Jesus Christ."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The governor had a practice: the source of this practice remains uncertain and is not referenced elsewhere aside from this instance and its parallels in the other Gospels. It likely originated with the Romans as a means to win favor with the Jewish people; such gestures may have appealed to the public sentiment and provided some measure of comfort to the population under foreign rule. - “To release”: meaning to grant freedom, to liberate from punishment."},{"author-name":"Philaret (Gumilevski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896f4b6fd32caa244b5d7_Philaret%20(Gumilevski).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Sanhedrin approached Pilate following their encounter with Herod regarding Jesus. Pilate realized that his scheming had not provided a solution but instead left him entangled in the same issues. Faced with the haughty Sanhedrin, he pondered the fate of the blameless Jesus. He communicated to the Sanhedrin that, after his investigation conducted in their presence, Jesus Christ was found innocent and that Herod's court had deemed Him not deserving of death. Pilate thus suggested that he might chastise Jesus and release Him. The Sanhedrin fell silent, which made Pilate aware that this was not the response they anticipated (Luke 23:13-16). The internal conflict between his weakness and conscience remained unresolved for him. Therefore, he sought another avenue. The crowd expected Pilate to pardon one criminal as was customary during the Passover festival (Mark 15:8). Consequently, he presented the choice of releasing either Barabbas or Christ Jesus. It was clear that Pilate wished to acquit Jesus, convinced that envy was the reason for His trial (Mark 15:10). Why did Pilate harbor a good intention but take no righteous action? Why did he possess the truth but fail to defend it? This was due to a lack of genuine love for the truth in his heart—he allowed worldly desires to overpower his conscience. Pilate betrayed the truth by asserting Jesus's innocence to the Sanhedrin while nonetheless promising to punish the innocent One despite his convictions. He descended deeper into deceit, equating the sinless Jesus with Barabbas. Who was Barabbas? A rebel and thief (Luke 23:15), incarcerated along with others who had committed murder during an uprising (Mark 15:7). Pilate audaciously juxtaposed the innocent Jesus with such a criminal. What was his rationale? Did he believe that an obvious wrongdoer could be favored over the righteous Jesus? He did. But was he acting as a judge or as a representative of Caesar? No, he relinquished his authority and entrusted his judgment to others. To whom did he yield his power? To the mob! The once proud Roman sank further into moral compromise. At this point, it is clear that Pilate would align himself with Caiaphas, just as he had with Herod. It was becoming apparent that all sorts of sinners were rallying against Jesus Christ—hypocrites and shameless Sadducees, the strong and the morally weakened, powerful Roman figures and feeble rulers, the educated and uneducated, soldiers and servants alike. Moreover, the very people who had previously cried out \\"Hosanna!\\" in adoration would now stand with the adversaries of Jesus."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"When Pilate discovered that Herod had not found Jesus guilty but had merely ridiculed Him, he approached the Praetorium and spoke to the chief priests, the leaders of the people, and the crowd, saying: \\"You have brought this man before me as one who leads the people astray; yet, I have examined Him in your presence and found no basis for the charges against Him. Neither did Herod, for I sent Him to him, and nothing deserving death was discovered in Him (Luke 23:14-15). Therefore, I will release Him. However, if you believe He deserves punishment for something, I can chastise Him as you wish, but after the punishment.... I will release Him (Luke 23:16).\\" A fair judge? To declare the Accused innocent of the accusations against Him, only to acquiesce to the wicked demands of His accusers? He seemed to want to appease both sides, but he misjudged the situation: the chief priests, noticing his indecision, pressed their demands even more forcefully. No compromise would quench their insatiable desire for blood; only the death of Jesus would satisfy them. Yet Pilate still hoped to resolve the matter in a way that would satisfy both factions. The crowd reminded him of the established practice of releasing a prisoner at Passover, and while he was aware they intended to request Barabbas, who had been imprisoned for insurrection and murder, he thought that if he proposed to free Jesus instead of Barabbas, the people might seize the chance to free their prophet from Galilee. He then asked the crowd, \\"Which one do you want me to release to you, Barabbas, or Jesus, who is called Christ?”"},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Confronted with the need to revisit a case that troubled him, and hoping to somehow rescue a man he believed to be blameless while also preserving the integrity of his earlier decision, Pilate sought to appeal to the mercy and kindness of the crowd. It was customary for the Roman governor during Passover to free a prisoner based on the public's preference. Aware that the charges against Jesus stemmed from the chief priests and elders, and noting the recent fervor of the people for Christ, Pilate suggested releasing two prisoners during the celebration: Jesus and the notorious criminal Barabbas, in the hope that the crowd would choose the one they had warmly welcomed as the son of David."},{"author-name":"Makkaveiski N.K.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The critical moment has already been forfeited. As Pilate feels the stability of his position beginning to crumble, he looks for reassurance by turning to a practice familiar in Jerusalem during the time leading up to the Passover. He addresses the Jews, saying, “It is your custom that I let one go to you at the Passover; would you like me to release to you the King of the Jews?” (Jn. 18:39). There is ongoing debate regarding whether this was an ancient Jewish tradition or a custom introduced by the Romans to appease the populace. Some have classified it as strictly Jewish, asserting that it harks back to ancient times as a commemoration of their liberation from Egyptian oppression. However, both the sacred texts of the Old Testament and the Talmud lack any support for this view. There is no trace of such a tradition among early Jewish communities. Furthermore, the procurator’s phrase, “ἔστι δέ συνήθεια ὑμῖν” (you have a custom), does not necessarily point to a Jewish origin for this practice. We must understand this statement in light of what follows, which indicates that Pilate, and likely some of his predecessors, acknowledged such a custom. Lacking evidence from ancient Jewish history, we must look to Greek and Roman traditions, where it was customary to grant freedom to prisoners on certain festive occasions. Livy notes that this practice occurred during the Roman festival of Lectisternia, on the emperor's birthday, and other notable celebrations (Liv. V, c. 13: “even the chains of those in custody were removed on those days as an act of devotion, which the gods had granted”). Similarly, the Greeks observed this at the θεσμοφορία, celebratory events honoring Ceres, recognizing the law of release for inmates (Marcellin in Hermog. Compare Meursii Attic. 6, 21 and Panathen. c. 26). Therefore, observing the origins of this practice among the ancient Greeks and Romans, we conclude it was adopted and adapted within Jewish culture. It is possible that the Romans aligned this practice with the timing of Passover due to the festival's significance as a celebration of liberation from Egyptian bondage."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Pilate, observing the unwavering insistence of the high priests, proposed that at minimum, Jesus be granted clemency, as was the custom during Passover to release a prisoner. This approach would allow the Sanhedrin's judgement to stand while keeping the accused alive. To appease their animosity towards Jesus, Pilate ordered His scourging. However, the crowd, influenced by the chief priests, demanded that Jesus be kept in custody and that Barabbas be released instead. Faced with confusion over the situation, Pilate received a message from his wife. She had experienced a troubling dream in which she strongly advocated for the Innocent One, urging Pilate not to pass judgement against Him, a warning he recognized was pertinent (Matt. 27:19). This made Pilate even more inclined to release Jesus, as the prospect of condemning an innocent man to death troubled him deeply. Yet, the high priests escalated their accusations, directly implicating Jesus in civil disobedience. They claimed He was misleading the people by instructing them against paying taxes to Caesar, thereby building on their initial charge (Luke 23:2). They further asserted that Jesus propagated such beliefs stemming from Galilee."},{"author-name":"Nikolaj Alexandrow","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Herod's perspective further reinforced Pilate's belief in Christ's innocence. However, when Pilate communicated this to the Sanhedrin, they insisted once more on Christ's execution. Lacking the determination to oppose their unlawful demands, the indecisive Pilate sought a solution that would appease the Sanhedrin and spare Christ's life. He decided to invoke the tradition of releasing a prisoner, chosen by the crowd, during the Passover celebration. At that moment, a notorious criminal named Barabbas, who faced capital charges for his numerous murders and inciting rebellion against Roman authority, was in custody. When Pilate suggested freeing Jesus, the Sanhedrin members, and consequently the gathered crowd influenced by them, erupted with cries: Not him, but Barabbas (John 18:40)."}]}
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