Who, for a certain sedition made in the city and for a murder, was cast into prison.
οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην
10 Church Fathers comment on this verse · 11 commentaries
"But the crowd started to shout," it says, "let Him be put to death. What could be more dire than this? The chosen people passionately call for His execution; Pilate, the Gentile, rejects the act of killing: the order of things has been turned upside down. 'Let Him die!' they cry, 'but let us have Barabbas,' who was held captive as a rebel and a murderer."
Observe those who are well-versed in the divine commandments and, with arrogant expressions, proclaim, “We follow the teachings of Moses.” They sought to condemn to death the Innocent One, who is not only blameless but also the head and instructor of all righteousness, empowering those who trust in Him to excel in every virtue. Despite the judge's declaration of His innocence, they intensified their anguish by urgently requesting that He, who committed no wrongful act, endure the same death penalty as they did.
And all the people cried out, saying, “Away with this Man, but let Barabbas go free.” In doing so, they rejected the Holy and Just One, and as Blessed Peter reminds us, they chose to have a murderer released to them, thus becoming partners in His condemnation and sharing in His fate.
They request the release of the one who committed murder, yet call for the punishment of the Just One. Such are the ways of wickedness: to chase after virtue while honoring wrongdoing. The name Barabbas carries a profound significance, translating to "son of the father." To those to whom it is declared, "Your father is the devil" (John 8:44), this name serves as a prophetic indication that they will choose the son of their father, namely the Antichrist, over the true Son of God.
Who were those that crucified the Lord of glory (1 Cor 2:8)? They were the wicked executioners who clamored for the release of a criminal, demanding the death of the Righteous One. This illustrates the nature of sin: to detest purity and to revel in iniquity, an understanding captured in the meaning of names, revealing deeper truths. Barabbas, which translates to ‘son of the father,’ signifies those of whom it is said, Your father is the devil (Jn 8:44). Those who choose the adversary's offspring over the Son of God starkly demonstrate their preference for darkness over divine light.
In the same chapter, Matthew notes, "But at the feast of the Passover it was the custom of the governor to release one prisoner to the people," and further insights can be gleaned from this passage.
While Pilate was engaged with the report from his wife’s messenger and examining the other prisoners, the chief priests and elders were actively scheming to sway the crowd against Jesus Christ. This task was facilitated by the fact that the residents of Jerusalem, who held more influence in the decision-making process, were generally aligned with the Pharisees, had a disdain for the Galileans, and exhibited a sense of arrogance and corruption. They proclaimed: “The Sanhedrin, in full session and with impartiality, under oath questioned Jesus; and from His own statements, deemed Him a wicked man, a grave threat to the Jewish people... His actions are indeed peculiar; yet, who fails to recognize that He is aided by dark forces, that He is a servant of Beelzebub (Matthew 9:34)?
When did He perform these acts? - On the Sabbath, contrary to the law of Moses, thereby dishonoring our faith (Matt. 12:2-8). And what does He preach? - He undermines all traditions (Matt. 15:2), dares to announce the destruction of the temple (Matt. 26:61), and speaks scornfully of all things revered, including us, the high priests. And how does He conduct Himself? - He dines with tax collectors and sinners (Matt. 9:11; Matt. 11:19); He associates with Samaritans (John 8:48); all the outcasts align themselves with Him. And such a person claims to be the Son of God! If He were indeed the Messiah, would He have found Himself in such humiliation, allowing Himself to be demeaned and treated as a fool by Herod’s men? Where are the prophets Moses and Elijah, who should declare the Messiah’s arrival to all (John 1:21)? Instead, this man is betrayed by one of His own disciples, indicating how little he is valued by those closest to him! Who anticipates the Messiah hailing from Nazareth (John 1:46), the son of a carpenter? No, the prideful Galileans cannot possibly offer us a king: Jerusalem will not submit to Nazareth! What joy should accompany the arrival of the Messiah? Is it not that He will rescue the Jewish people from their foes, restoring the throne of David (Luke 19:11)? But look at Him: is this the victorious descendant of David, trembling as he seeks mercy and avoidance of execution by a Roman soldier? He, when free, constantly proclaimed, “Let us pay tribute to Caesar!” He is the Messiah, but not the Messiah of the Jews, rather a figure representative of Rome. The dignity of the people demands He should be condemned to the most disgraceful death. Do you not see that Pilate, addressing Him as our king and seeking to release Him, mocks our plight? Oh, if the Lord had not humbled us for our ancestors’ iniquities, we would have shown the uncircumcised how to scorn Israel! Safeguard at least the dignity of the Sanhedrin, the temple, and the name of the God of Israel - you people of Israel! Cursed be anyone who speaks a word in support of the Son of Joseph! The transgressions of Barabbas could similarly be rationalized and minimized. There was nothing preventing the Pharisees from depicting his crimes as fervent loyalty to the law of Moses and its customs. Uprisings in Palestine were common during that period; and despite the calamities that followed, the populace, caught in their political fantasies, viewed the insurgents as embodiments of freedom and thus deserving of a better fate. Conversely, the Messiah, who made no attempt to shake off Roman control, appeared to many as unworthy of the title.
Who is Barabbas? He was a insurrectionist and thief incarcerated alongside others who had taken lives during the uprising (Mark 15:7). Pilate draws a comparison between the blameless Jesus and this scoundrel!
Pilate, recognizing the determination of the religious leaders, offers the idea that Jesus could be released, as it was traditionally done to free one prisoner during Passover. This would allow the verdict of the Sanhedrin to be upheld while preserving the life of the accused. To appease their animosity towards Jesus, Pilate ordered Him to be scourged. However, the crowd, influenced by the chief priests, shouted for Barabbas to be released instead of Jesus.
As Pilate pondered his next move, his wife sent him a message. She had recently experienced a troubling dream concerning the Innocent One and urged him, without mentioning His name, to refrain from condemning Him, a situation Pilate recognized (Matt. 27:19). Moved by this, Pilate leaned even more towards granting Jesus His freedom, as the idea of condemning someone divine to death troubled him deeply.
Nevertheless, the chief priests intensified their pressure on Pilate. They accused Jesus directly, claiming He was inciting the populace and discouraging payment of taxes to Caesar. They expanded upon their initial accusation, asserting that Jesus promoted such ideas originating from Galilee (Luke 23:2).
Pilate sought to resolve the situation in a manner that would satisfy both sides. The gathered crowd reminded him of the tradition of releasing a prisoner during Passover, and while he understood they were likely to request Barabbas, a man guilty of insurrection and murder, he believed that if he proposed releasing Jesus instead, the crowd would choose to free their Galilean prophet. Thus, he inquired of them, "Whom do you wish me to release, Barabbas, or Jesus, who is called Christ?" The chief priests and members of the Sanhedrin were alert; they infiltrated the crowd and incited the masses against Jesus. They unleashed their malicious words, slandering Him and claiming that He was a sinful, godless man, consorting with the devil through whom He performed miracles.
The crowd was largely composed of residents of Jerusalem, who adhered to the Pharisees and had an aversion to Galileans. Consequently, the scheming of the Sanhedrin enjoyed considerable support among them. They succeeded in persuading the people to demand Barabbas' release and call for Jesus' destruction. The Evangelist's report highlights that the chief priests urged the crowd not only to ask for Barabbas' freedom but also to seek Jesus' execution. Once they had incited the people against Jesus, the chief priests and other Sanhedrin members, emboldened by their influence over the crowd, approached Lethostroton with expressions of triumph. Pilate, addressing the crowd once more, asked, "Which of the two do you want me to release?" and the people responded in unison, "Barabbas."
Pilate’s suggestion posed a significant threat to the plans of the Jewish authorities, and if not addressed promptly, it could influence the shifting sentiments of the crowd. Consequently, Caiaphas and his associates quickly moved to mitigate this danger, persuading the people to demand the release of Barabbas rather than the Teacher from Galilee. They argued that Barabbas was deserving of freedom because he represented the struggle against the oppressive Roman regime, a burden that heavily afflicted the Jewish people. Even if he had committed murder, his actions were overshadowed by his commitment to his nation.
As a Zealot, Barabbas held a strong devotion to the temple and the law, while accusing the Galilean of undermining these traditions, violating sacred customs, and disrespecting the esteemed guardians of Jewish heritage—the Pharisees and scribes—thus corrupting the faith of their ancestors and deserving of severe punishment.
Having set the stage, the elders raised their voices for Barabbas, their cries growing louder and more persistent, echoed by the surrounding crowd, who joined in demanding the release of Barabbas rather than Christ. The voice of the people can reflect divine intent when it is an authentic expression of inner moral conviction, yet it can also distort into something sinister when influenced by tumultuous passions, becoming an instrument of darkness, much like the voice of the enemy, that manipulates public sentiment under the guise of collective opinion. In this instance, Pilate recognized the failure of his strategy as he heard the tumultuous uproar of the assembly. The escalating outcry, accompanied by frenzied gestures and sounds from the crowd, seemed to be inciting unrest. Pilate had encountered such uprisings before. A few years prior, when he contemplated bringing Roman standards emblazoned with pagan symbols into Jerusalem, a popular outcry had emerged that no threat could silence, forcing him to relent.
As he faced yet another similar situation, Pilate began to waver. The Roman sense of justice and his own dignity were giving way to a pressing desire to resolve the increasingly uncomfortable situation, with his own interests becoming paramount. Rather than confront the contemptible leaders, whom a notable Roman philosopher labelled as ‘the most wicked and cursed people,’ it seemed more prudent to concede. Nevertheless, he was not oblivious to the venerable legal principle which astutely cautions against yielding to the populace when they demand the release of the guilty and the condemnation of the innocent. The procurator’s position was gravely precarious.
A further complication added to his confusion. As he prepared to render a final decision after clarifying the public sentiment, a servant appeared, delivering a message from his wife, Claudia Procuda. Traditionally, wives were not permitted to accompany their husbands into provincial service, yet this rule had been relaxed under Augustus. While some still defended the old customs, heads of state like Valerius Messalina argued that it was unjust to deny companions to responsible husbands due to the failings of a few. This argument prevailed, and it was clear that Claudia, a Jewish convert and devout Roman woman, was deeply invested in her husband’s affairs. It was likely she had followed the Galilean's ministry with great interest and was now profoundly troubled by the ominous fate awaiting him. She had suffered greatly due to a troubling dream and urged Pilate, “Do nothing to that Righteous One, for I have suffered much for Him in a dream.”
Pilate's predicament intensified. Though dreams can mislead, they are often thought to carry divine significance, and even the most skeptical Romans regarded them with a degree of superstition. Pilate found himself at an impasse, uncertain of how to proceed. He felt compelled to uphold his Roman authority. The cries of the mob risked allowing Barabbas, a dangerous rebel, to escape justice, jeopardizing public order and Roman rule at a volatile time. Conversely, releasing the innocent ‘dreamer’ would reflect a triumph of truth and compassion over the envy and malice of the Jewish authorities who sought his destruction. Amidst the frenzied shouts of the crowd—that mixed chant demanding Barabbas—Pilate attempted one last time to appeal to reason, asking, “Which of the two do you wish me to release for you?” Yet his efforts were futile, and the crowd vigorously shouted, “Barabbas! Barabbas!” while the chief priests and elders stoked their fervor, inciting them: “Let Him be crucified, and let Barabbas go!”
Barabbas is referred to, as noted in Matthew 27:16 and parallel scriptures. Luke highlights the wrongdoing of Barabbas extensively to illustrate the injustice of Pilate’s verdict and the wickedness of the crowd, contrasting the guilt of Barabbas with the purity of Jesus Christ (cf. Luke 23:25). The specific time and circumstance under which Barabbas carried out his acts of violence and murder in Jerusalem remain unclear.
Passages read together with this verse.
Greek text, 15 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS