Mark 15:11Meaning & Commentary from the Church Fathers

When did He perform His deeds? - On the Sabbath, against the commands of Moses, thus defiling our faith (Matt. 12:2-8). What does He teach? - He dismantles all traditions (Matt. 15:2), threatens to demolish our temple (Matt. 26:61), and disrespects all that is sacred, including us, the high priests. How does He live? - He associates with tax collectors and sinners (Matt. 9:11; 11:19); He even engages with Samaritans (John 8:48); all manner of outcasts align with Him. And such a man dares to claim He is the Son of God! If He were truly the Messiah, would He have found Himself in this situation? Would He allow Himself to be treated like a slave, becoming a source of mockery for Herod’s servants? Where are the prophets Moses and Elijah, who are supposed to herald the arrival of the Messiah to all (John 1:21)? On the contrary, this man is betrayed by one of His own disciples, receiving little respect even from his friends! Who would expect the Messiah to come from Nazareth (John 1:46), from a carpenter's family? No, it cannot be that the foolish Galileans provide us with a king; Jerusalem will not submit to Nazareth! What is the joy in the Messiah’s arrival? Is it not that He will rescue the Jewish people from their foes and restore the throne of David (Luke 19:11)? But look at this man: is this truly the victorious descendant of David, who trembles as he awaits mercy and death at the hands of a Roman soldier? He, when free, constantly proclaimed, 'Let us render to Caesar!' He is the Messiah, but not for the Jews; He is the Messiah of Rome. The dignity of the people demands that He should be sentenced to the most disgraceful execution. Do you not notice that Pilate, addressing Him as our king, and requesting His release, mocks us? Oh, had the Lord not humiliated us due to the sins of our forebears, we would have shown the uncircumcised how to insult Israel! At the very least, uphold the honor of the Sanhedrin, the temple, and the name of the God of Israel—you Israelites! Cursed is anyone who speaks a word in support of the Son of Joseph!” The charges against Barabbas could also be rationalized and minimized. There was nothing stopping the Pharisees from characterizing his misdeeds as patriotic fervor for the law of Moses and its traditions. Revolts were common throughout Palestine at that time; and despite the calamities they brought, the people, entranced by political dreams, regarded the rebels as bearers of the spirit of freedom and therefore deserving of a better fate. In stark contrast, the Messiah, who made no effort to resist the Roman yoke, appeared to many as untrue.

This revelation further inclined Pilate towards exonerating Jesus, as the thought of condemning a divine figure to death troubled even a Roman governor. However, the chief priests intensified their pressure, accusing Jesus of inciting rebellion. They claimed He was misleading the populace and preventing them from paying tribute to Caesar, thereby linking their initial charges to new allegations, emphasizing that Jesus had come with this teaching from Galilee.

The Evangelist’s wording, specifically “and destroy Jesus,” indicates that the chief priests incited the crowd to not only demand Barabbas's freedom but also to call for the death of Jesus. With the populace roused against Jesus and having garnered support from this gathering, the chief priests and other Sanhedrin members approached Lethostroton with victory in their eyes. Pilate then asked the crowd once more, “Which of the two do you want me to release to you?” and the crowd replied in unison: “Barabbas.”

As a Zealot, he held a fervent devotion to the temple and the law, while the Galilean was accused of disrupting legal customs, undermining sacred traditions, and disrespecting the strictest interpreters of the faith, the Pharisees and scribes, rendering him worthy of severe punishment.

Having set this narrative in motion, the elders cried out for Barabbas's release, their fervent shouts echoing until the surrounding crowd joined in, demanding that Barabbas, not Christ, be freed. The collective voice of the people, when it aligns with their true conscience, can resonate with divine authority. However, when it emerges from misguided passions and chaos, it can resemble the deceitful whispers of evil, manipulating public sentiment to pursue harmful ends. In this instance, Pilate, hearing the uproar, realized that his plan was unraveling. The clamor grew louder, emphasized by frantic gestures and stomping feet, threatening to escalate into a riot.

Pilate had witnessed similar upheavals before; years earlier, when he attempted to introduce Roman insignia into Jerusalem, the public outcry had been so intense that it could not be quelled even by threats of death, forcing him to submit to the demands of the people. Now, he found himself in a parallel dilemma. He hesitated as his initial conviction of innocence and the gravity of his position began to clash with a pressing desire to resolve this troubling situation swiftly—self-preservation naturally taking precedence. It seemed preferable to yield to the disdainful Jews, whom the Roman philosopher Seneca deemed 'the most wicked and cursed people.' Yet, he could not ignore the well-known principle from the Twelve Tables, which states that one should not heed the cries of the masses when they demand the acquittal of the guilty or the condemnation of the innocent.

The procurator’s predicament grew more complex. Just as he prepared to render his final judgment in response to the assembly’s demands, a servant emerged from within the palace, bearing a message from his wife, Claudia Procura. Traditionally, wives were not permitted to accompany their husbands on provincial assignments, but this harsh regulation had been relaxed under Augustus's reign, despite persistent opposition. The senate eventually sided with those who argued that it was unjust to deprive others of companionship based on a few imprudent husbands.

Claudia, evidently concerned for her husband, attempted to assist him in navigating this grave situation. As a proselyte to Judaism, she was likely attuned to the spiritual currents of the time and followed the teachings of the Galilean Prophet closely. When she learned of the perilous fate awaiting Him, she was profoundly disturbed, even experiencing a troubling dream that caused her great distress. She urged her husband, “Do nothing to that Righteous One, for I have suffered much for Him in a dream.”

The governor’s situation became increasingly untenable. While dreams can be misleading, they are sometimes seen as messages from the divine, and even the most skeptical Romans held a superstitious regard for their significance. Pilate found himself in a quandary, unsure of how to proceed. Upholding Roman authority was paramount; acquiescing to the mob would mean releasing a rebellious Zealot, a significant threat to order and Roman control during such turbulent times. In contrast, sparing this innocent 'dreamer' would symbolize a victory of truth and compassion over the envy and hostility of the Jewish leaders, who harbored deep animosity.

Amidst the roaring demands of the crowd, which included chants of “Not Him, but Barabbas!” Pilate sought to appeal to their reason once more. “Which of the two do you wish me to release?” he inquired. Yet, his attempts were futile. “Barabbas! Barabbas!” they cried vehemently, fueled by the priests and elders who capitalized on the moment’s fervor. “Let Him be put to death, and release Barabbas!” echoed the furor of the masses.