The contrast between public notoriety and invitation to silence is perfectly exemplified also by this logion found in Matthew 11:12:Ben C. Smith wrote: ↑Wed Aug 10, 2016 7:06 pm I accept fully that there is an unrealistic tension in the gospel of Mark between Jesus telling his healing recipients to be quiet and them repeatedly proclaiming the news, with Jesus going right back to telling them to be quiet again, even though this tactic has never worked before.
From the days of John the Baptist until now, the kingdom of heaven has been suffering violence, and the violent have been seizing it by force.
I am inclined to agree with Wrede about the idea that not even "Mark" (author) was perfectly aware of that tension, contra factum that it is there.
So that tension was in the same DNA of the earliest Gospel propaganda.
Proponents of Marcionite priority know already the answer: the public notoriety is intrinsic in the idea itself of the "good news", a marcionite invention. It had to be mitigated in order to not appear a so disturbing "surprise", quasi a dynamite, in the (by mere opposition: darkly monotonous) world of the Creator.
The mythicist Samuel Lublinski doesn't mention Marcion in this regard, but he advances the possibility that the tension was born as effect of an anti-Pagan apology: an excessive public notoriety of the Jesus's mirabilia could paradoxically 'reduce' him to a mere Pagan hero to be added in the Pagan pantheon, pace the Jewish monotheism. So the secrecy could be used to mitigate this public notoriety and to prevent the Jesus's absorption in the common Pagan pantheon: Jesus himself "reduces" his own claims to a higher status, to leave room to the idea that he is 'only' the second god, so that YHWH remains the only supreme god (monotheism).
This is the same logic in action behind Mark 10:18:
“Why do you call me good?” Jesus answered. “No one is good—except God alone.
The readers had to be remembered that Jesus is only the second god, YHWH alone rules.
If Lublinski's view is correct, then a strong impulse to euhemerization was also the need of reducing the divine status of Jesus to remark, by mere contrast of background, the truth of the monotheism.
This would be the same logic in action against Barabbas: he is the purely divine Jesus, exalted in a manner such that the same monotheism is seriously compromised (the Son of Father is god as well as YHWH, if not even more than YHWH). Hence the more humble "so-called king of the Jews" wins Barabbas 2-1.