66. (Verse 38.). Pilate says to him: What is truth? He did not hear the answer to this question, because he did not wait. To this the Lord gives the answer above in chapter 14: "I am the way, the truth, and the life."
QUESTIONS.
67. Question I. But here the first question concerns what he says: My kingdom is not of this world. - From this the heretics argue that this world does not belong to the God of light, but to the God of darkness.
Against this: Above in chapter 1: He came unto his own. - If you say that world does not refer to nature, but to people living in a worldly manner; against this: in Matthew 13 it is said that the angels will gather out of his kingdom all scandals: but it is certain that scandals exist only in this world.
I respond: Chrysostom says briefly that it is the same as if he said that his kingdom is not worldly and corporeal.
It can be said otherwise that those are called the kingdom of Christ in whom he himself reigns and who obey him, not through power, but through obedience. But such are only the Saints, and these are not of the world: above in the seventeenth chapter: They are not of the world, just as I also am not of the world. Yet they are in the world: whence in the same place: I do not ask that you take them from the world, but that you keep them from evil.
68. Question II. Likewise, inquiry is made about what he says: Everyone, who is of the truth, hears my voice.
Either "of" denotes material cause, and then no one is of the truth; or efficient cause, and then all: but yet not all hear.
Augustine responds that in this word "he commended the grace by which, according to his purpose, they are predestined and called Saints. For if we consider the nature in which we were created, since the Truth has created all, who is not of the truth? But it is not granted to all from the truth that they hear the truth; but those to whom it has been given, they hear," above in the sixth chapter.
69. Question III. Likewise, inquiry is made about the fact that Pilate did not await the Lord's response to his question.
Augustine responds that "suddenly there came to his mind the custom of the Jews, by which one was accustomed to be released to them at Passover"; whence, because he wished to free him, he immediately went out.
Chrysostom responds otherwise that "he knew that that question required time, and he himself was hastening toward the liberation of Christ; therefore he immediately went out."
It can be said otherwise that because Pilate began his judgment from truth but did not remain in truth, he therefore merited to begin the question about truth but not to hear its resolution.
70. And when he had said this etc. Above, the malice of the Jews was shown in this, that they compelled Pilate to examine Christ; here it is shown in this, that they make him who wishes to release condemn. And this part is divided into two, in the first of which the Jews resist the judgment of truth, lest he be freed; in the second they obtain and extort the judgment of falsehood, so that he may be condemned, at the passage: Pilate therefore, when he had heard these words.
And because the manner of judging is threefold: according to benignity, severity, and equity; by this threefold judgment Pilate strives to free Christ, and the Jews on the contrary resist. Therefore there are three parts here. In the first they resist the judgment of benignity: in the second, the judgment of severity, at the passage: Then Pilate took him; in the third, the judgment of equity, at the passage: Pilate says to them, etc.
As regards the first, then, three things are indicated: the allegation of innocence in Christ, the recalling of clemency in the judge, the hardening of wickedness in the Jews.
71. (Vers. 38.). Therefore the innocence in Christ is alleged, on account of which he ought to be released: whence the Evangelist says: And when he had said this, namely the aforementioned question, desiring to free Christ: he went out again to the Jews, who were outside the praetorium, to allege Christ's innocence: whence: And he said to them: I find no cause in him, namely of death. And he spoke truly: whence in the Psalm: "Neither my iniquity nor my sin, O Lord".
72. (Vers. 39.). And because it was not sufficient to allege innocence, therefore secondly clemency is recalled: But you have a custom that I should release one to you at the Passover. Victor: "Because at the Passover they were freed from servitude, at the Passover this custom of releasing was theirs." Do you wish that I release to you the King of the Jews? Augustine: "It could not be torn from his heart that Christ was the King of the Jews, as though truth itself had fixed this there, as on the title, concerning which he had asked what it was."
73. (Vers. 40.). Then the hardening of malice in the Jews is added, who were not moved by Christ's innocence nor by the judge's clemency, but rather persisted in their accusation: whence he says: They cried out again and said: Not this man, but Barabbas, namely not this innocent man, but one whom we know to be guilty: whence the Evangelist adds: Now Barabbas was a robber, by which the astonishing malice of the Jews is expressed, that they preferred a robber and his welfare to Christ the Lord. Whence Chrysostom: "O polluted mind! They ask that the guilty one be released, but command the innocent one to be crucified": Acts 3: "You denied the Just and Holy One, and asked that a murderer be granted to you; but the Author of life you killed."