A Tale of Two Terrorists
Matthew 27: 15-23
This passage seems like a basic story of a series of choices. The season of Lent calls us to choose how we will show up in the world in light of the life and death of Jesus. This text is often referred to as the story of “Barabbas or Jesus”. What if we were to consider that there’s more to this text than a simple choice between two prisoners? What if the choice is not actually between Barabbas and Jesus? What is at stake for the government if a prisoner is released? What is at stake for the people?
Some translations of the text refer to Barabbas as a “terrorist”. What kind of terrorist? Was he a threat to those closest to him? Was he a domestic terrorist who was only a threat to his most intimate partner or partners? Was he a terror in the workplace? Was he a bully towards his co-workers? Was he a violent man who used his hands rather than his words to settle disputes? There is no evidence demonstrating or supporting how he earned the title of “terrorist” - or in some translations, “notorious”. What comes to mind when you hear the word terrorist? Someone who is a threat to the peace. One who ignores the law. One who uses force and perhaps one who intends harm to other humans. The notion of a terrorist is one who incites fear in others and depending upon the reliability of the source, that may or may not be entirely true.
Does it matter whether Barabbas was actually a terrorist or not? It may have mattered to those who suffered at his hand. Were they in the crowd and did they have a chance to say no to his release or were their voices drowned out and dismissed? If they were the victims of domestic terrorism, perhaps they were too ashamed and/or embarrassed to join the Passover festivities. Perhaps they had been rendered invisible and their “no” never registered. Perhaps the thought that he would come up as a choice for release was too traumatizing to bear and they opted out of the festivities for fear of their very lives. The reader is left to wonder because the text makes no mention of them - assuming that his reputation as noted in the text is reliable. What are the ramifications of releasing Barabbas back into society? Was he a safe bet for release because he could be captured again - because the system is that efficient at capitalizing on recidivism? Perhaps the government was not concerned but what about those who had suffered? Where was their voice and vote? Did that factor into the decision to free a prisoner at Passover? The government has little to lose by freeing a prisoner who is a greater danger to the people who chose him over Jesus.
This text raises a number of procedural questions. How did Pilate know about Barabbas? Was there another prisoner who might have been an option? Why would he plan to be in Jerusalem at such a crowded time of year? How did he know that it was out of self-interest that they turned Jesus over to the authorities? Pilate seems to know more than the gospel writer is letting on. Pilate asks the people who they want released and as if to remind us that this is larger than just an act of government and tradition, the text points to his wife’s warning. Though she is not in the room, she in not on the scene, she is not part of the festivities and procedures - she manages to get a word to her husband. She knows something that matters. It is her nightmare that inserts and confirms Jesus’ innocence. What kind of nightmares has she had because of him? The text does not give any indication - only that these dreams are powerful enough to cause her to speak on behalf of the accused. With Barabbas, there is no such voice. The voice of the troubled does not appear on his behalf or to confirm his guilt.
Jesus has been a terrorist in the eyes of the government since his birth. As the one who has come to set the captives free and to bring freedom to the oppressed, he is automatically a threat to the powers that be. His healing, his preaching, his works, his loving gestures, his community building - all of his actions have threatened the status quo and now the moment comes when the people are asked to choose between the terrorist who may have terrorized them and the One who terrorizes the government with his very presence.
The challenge in this text is to resist the urge to blame the people for a poor choice. The system was not designed for the benefit of the people and this scenario demonstrates that brilliantly. The system promises release for one at a special time of year. Holy Week reminds us that when Jesus came it was for the release of the captives and the oppressed. Releasing Barabbas without a re-entry program and a welcome that is akin to that of the prodigal son is an act of violence on an already tender population. What happens when the people’s choices seem to be “life with the terrorist who may terrorize you” and “life with one who terrorizes us - which then leads to systematic terrorism for you”? Neither of these options seem to end well for the hearer. So, how then do we put this forced choice into perspective for the hearer? Perhaps, in Holy Week, it is valuable to note that there may be another choice. Perhaps this is a place to demonstrate the power of resistance as shown in the act of not accepting the two choices presented by the system or in this case, Empire. Empire does not want to be threatened (or terrorized) by Jesus and the people may well understand that at this point in the narrative. This knowledge may weigh heavily on their decision to choose Barabbas, the one who acts independently as opposed to choosing Jesus, the one who brings the weight and revenge of an oppressive system on their heads. The preacher may want to consider how terrorists are “created” in the media and how that impacts the choices we might make in our daily lives. With whom will we align and to what end?
Reverend Carla Jones Brown was born to Mary and Earl Jones in Hackensack, New Jersey, as the 60’s were coming to an end. Carla enjoyed a childhood filled with books and family gatherings. Her love of reading took her to Rutgers, The State University of New Jersey where she earned a Bachelor of Arts degree in English and Africana Studies as well as a Master of Education in English Education from the Graduate School of Education. She worked as a counselor for the Educational Opportunity Fund program at Rutgers College of Pharmacy and later as an adjunct professor at Middlesex County College. From there, she took her teaching skills to several other institutions before choosing to work with high school students in Long Branch and Camden, NJ and Harlem, NY.
After many years in educational settings, Carla accepted a call to serve Arch Street Presbyterian Church - first as Pastor for Inspiration, Intercession, and Encouragement and currently as Pastor/Head of Staff. Pastor Carla enjoys her work with the generous and diverse congregation that gathers in the heart of downtown Philadelphia. She also serves on the board of the Christian Association at the University of Pennsylvania. She shares life with her husband, Charles Brown and their daughters, grandchildren, nieces, nephews and ever-growing extended family!