Jesus or Barabbas (Matthew 27:15–26)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 86 (on Matthew 27:15–26) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.LXXXII.html

On why Pilate's wife, and not Pilate, was given the dream:

Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she doth not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder.

On the choice set before the people, that they might be left no excuse:

See how much care he taketh for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse.

On Pilate's weakness in yielding and scourging Him:

So that it was from weakness that he yielded and scourged Him, and delivered Him up. He then was unmanly and weak; but the chief priests wicked and criminal.

On "His blood be on us, and on our children":

For be it that ye curse yourselves; why do you draw down the curse upon your children also? Nevertheless, the lover of man ... so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem.

Origen of Alexandria (c. 185–254)

Commentary on Matthew (on Matthew 27:15–26) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On the people stirred against Jesus by its elders:

Thus it is plainly seen how the Jewish people is moved by its elders and the doctors of the Jewish system, and stirred up against Jesus to destroy Him.

On what it means to ask for Barabbas rather than for Jesus:

Where Jesus is not, there are strifes and fightings; where He is, there is peace and all good things. ... for whoso does evil, Barabbas is loosed in his body, and Jesus bound; but he that does good has Christ loosed, and Barabbas bound.

Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of Luke (on Luke 23:13–25) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the silence of Jesus and the witness of His enemies:

See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.

On the threefold acquittal of Pilate:

Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath He done? I will chastise Him, and let Him go.

St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 27:15–26) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On the name Barabbas:

In the Gospel entitled "according to the Hebrews," Barabbas is interpreted, "The son of their master," who had been condemned for sedition and murder.

On the judge who is compelled to sentence the Lord, and thereby convicts the accusers:

The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified.

On "I am innocent of the blood of this just person" and the washing of hands:

Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.

St. Ambrose of Milan (c. 339–397)

Exposition of the Gospel of Luke (on Luke 23:13–25) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On Pilate, who acquits Christ yet becomes the minister of His crucifixion:

Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion.

On the pardon sought for a murderer, and the meaning of the name:

Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. ... And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father.

St. Leo the Great (c. 400–461)

Sermon 59 (on Matthew 27:15–26) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvii.html

On the guilt of Pilate, who yielded his own jurisdiction to injustice:

The impiety of the Jews then exceeded the fault of Pilate; but he was not guiltless, seeing he resigned his own jurisdiction, and acquiesced in the injustice of others.