John 18 · The Lantern

The Betrayal of Jesus

Having said these things, Jesus went out with His disciples beyond the winter stream of Kidron, where there was a garden, into which He Himself entered, and His disciples.

And when he had delivered to us the representative mysteries of his precious body and blood, Judas not being present with us, he went out to the Mount of Olives, near the brook Kidron, where there was a garden.

Over the brook Cedron, i. e. of cedars. It is the genitive in the Greek. He goes over the brook, i. e. drinks of the brook of His Passion. Where there was a garden, that the sin which was committed in a garden, He might blot out in a garden. Paradise signifies garden of delights.

2271 Before his passion, as we saw above, our Lord prepared his disciples in many ways: teaching them by his example, comforting them with his words, and aiding them by his prayers. Now the Evangelist begins the history of the passion: first, he sets forth the mystery of the passion; secondly, the glory of the resurrection (20:1).

Now Judas also, who is delivering Him up, knew the place, because Jesus often gathered together there with His disciples.

"Judas also," he says, "who betrayed Him, knew the place; for Jesus oft-times resorted thither with His disciples." There, accordingly, the wolf, clad in a sheep's skin, and tolerated among the sheep by the profound counsel of the Father of the family, learned where he might opportunely scatter the slender flock, and lay his coveted snares for the Shepherd.

"And Judas also, who betrayed him, knew the place." And the reason is added: "Because Jesus often resorted thither with his disciples." Victor: "Judas had noted this place, because the Lord had been accustomed to come to it often." This place was at the foot of the Mount of Olives; Jesus went there frequently; Luke 21: "During the days he was teaching in the temple, but at nigh…

2276 It was also an appropriate place because it was known to the traitor, now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples, including Judas, who was like a wolf among sheep: "Did I not choose you, the twelve, and one of you is a devil?" (6:71).

Therefore Judas, having procured the cohort and officers from the chief priests and from the Pharisees, comes there with lanterns and torches and weapons.

Take the cross first, therefore, as an indestructible foundation, and build on it the other articles of the faith. Do not deny the crucified. For if you deny him, you have many to arraign you. Judas the traitor will arraign you first. For he who betrayed him knows that Jesus was condemned to death by the chief priests and elders. The thirty pieces of silver bear witness.

They persuade a detachment of soldiers to assist them for money; for soldiers are such that they can be bribed with gold. Many of them come, because they fear the followers of Jesus, who were attached to Him on account of His teaching and miracles. They carry with them lanterns and torches, so that Jesus, having hidden in the darkness, would not flee from them.

2278 Now the Evangelist shows the procedure of the traitor. Notice, as we see from Luke (22:4), that after Judas had agreed with the chief priests to betray Christ, he looked for an opportunity to deliver him without disturbing the people. Consequently, he wanted to come to him privately and at night, because during the day Christ was always busy teaching the people.

Jesus therefore, knowing all things that are coming upon Him, he went out and also speaks to them, “Whom seek you?”

"Jesus therefore, knowing all things that should come upon Him, went forth, and said, Whom seek ye?" That is, He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. "But why come they with weapons, when about to seize Him?" They feared His followers, and for this reason they came upon Him late at night.

The Lord asks them not because He had need to know; the Evangelist says that He knew "all that would happen to Him." And since He knew what would happen to Him, He asks not out of need to know, but with the purpose of showing that even when He was right before them, they did not see Him and did not recognize Him.

2279 Now the Evangelist shows the promptness of Christ to willingly undergo betrayal: first, by voluntarily offering himself; secondly, by stopping one of the disciples who was resisting (v 10). In regard to the first, the Evangelist does two things: first, he tells how Christ identified himself to show his power; secondly, to show his patience (v 7).

They answered Him, “Jesus of Nazareth.” He says to them, “I myself am He.” Now Judas also, who is delivering Him up, had been standing with them.

Seest thou His invincible power, how being in the midst of them He disabled their eyes? for that the darkness was not the cause of their not knowing Him, the Evangelist hath shown, by saying, that they had torches also.

He asks as a different person, and He is recognized by His voice neither by the others nor by Judas himself. And that they did not recognize Him was not because of the darkness is evident from the fact that, according to the evangelist's account, they came with lanterns.

2281 Now we see Jesus identifying himself and offering himself so that they can seize him. I am he, he says, that is, I am Jesus of Nazareth, whom you are looking for. The Evangelist adds that Judas was also there because he had mentioned before that Judas had left them (13:31). It could be expected that they might not recognize the face of Christ because of the darkness.

When therefore He said to them, “I myself am He,” they drew toward the back and fell to the ground.

(Tr. cxiii) As soon then as He said unto them, I am He, they went backtward. Where now is the band of soldiers, where the terror and defence of arms? Without a blow, one word struck, drove back, prostrated a crowd fierce with hatred, terrible with arms.

The Lord not only blinded their eyes, but also cast them to the ground by His question alone. The fact that those who came against Jesus fell was a sign of the universal downfall of this people, which befell them afterwards, after the death of Christ, as Jeremiah also foretold: "The house of Israel has fallen, and there is none to raise it up." And so fall all those who oppose…

2282 Now we see the effect of his revealing himself: they drew back and fell to the ground. As Gregory says, sometimes we read that the saints fall to the ground: "The king Nebuchadnezzar fell upon his face and did homage to Daniel" (Dan 2:46); "When I saw it, I fell upon my face" (Ez 1:28). We also read that the evil fall: "Your men shall fall by the sword" (Is 3:25).

Again therefore He questioned them: “Whom seek you?” And they said, “Jesus of Nazareth.”

"He saith again, Whom seek ye?" What madness! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up.

"Again therefore he asked them." Here the third reason is noted why he was voluntarily arrested, because by manifesting himself he freed his disciples. He therefore manifests himself to them when he again asks: "Whom do you seek? And they said," as before: "Jesus of Nazareth." And just as he asked again, so a second time he offers and manifests himself.

2283 Now we see Christ questioning them a second time. First we see his question; secondly, he identifies himself; thirdly, he offers himself to them. According to Chrysostom, there are two reasons why Christ asks them a second time whom they were seeking.

Jesus answered, “I have told you that I myself am He. If therefore you seek Me myself, allow these to go away;”

so that the word may be fulfilled that He had spoken, that “Those whom You have given Me, I lost not one of them.”

"That the saying might be fulfilled which He spake, Of those which Thou gavest Me have I lost none." By "loss" He doth not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also.

That the saying might be fulfilled which He spoke: "Of those whom You gave Me, I have lost none" (John 17:12). The Lord speaks of the perdition of the soul, which none of His disciples underwent, but the Evangelist understood this also of bodily perdition.

2284 The Evangelist shows that the officers allowed the apostles to leave not because Christ persuaded them to do so, but because of his power, when he says, This was to fulfill the word which he had spoken. The officers let the apostles go because they were not able to hold them, since Christ had said that of those whom you gave me I lost not one. 2285 On the contrary.

Simon Peter then, having a sword, drew it and struck the servant of the high priest and cut off his right ear; now the name of the servant was Malchus.

While Jesus was betrayed, he nonetheless did not approve of the avenging sword of even one disciple. And this is someone who, if he wanted to, had legions of angels who would at one word have presented themselves from the heavens. The patience of the Lord was wounded in [the wound of] Malchus. And so, too, he cursed for the time to come the works of the sword.

What was it, someone may say, that induced the inspired Evangelist to make mention of this, and point out to us the disciple using a sword, contrary to his wont, against those who came to take Christ, and stirred to a |573 hotter and more precipitate fit of wrath than was meet, and Christ thereupon rebuking him? This narrative may, perhaps, seem superfluous; but it is not so.

2286 The Evangelist has shown how ready Christ was to suffer his betrayal since he willingly offered himself. He now shows this same readiness because Christ forbade a disciple to resist. First, he mentions the resistance of the disciple; secondly, his being restrained (v 11).

Jesus said therefore to Peter, “Put the sword into the sheath. The cup which the Father has given Me — shall I certainly not drink it?”

Now, to drink the cup was to discharge the ministry and the whole divine plan of trial with fortitude. It meant to follow and fulfill the Father's determination and to surmount any apprehension. And the exclamation "Why have you forsaken me?" fits in with the requests he had previously made.

It is not to be thought that the Lord Jesus wished to escape the passion and the death, the sacraments of which he had already committed to his disciples' keeping. This is obvious, seeing that he himself forbids Peter, when he was burning with devoted faith and love, to use the sword.

2291 Now we see the zeal of Peter being restrained. First, we see Peter's zeal; secondly, the reason it was restrained (11b). 2292 The Evangelist says that Peter drew his sword, and our Lord said to him, Put your sword into its sheath.

Then the cohort and the commander and the officers of the Jews took hold of Jesus and bound Him,

and they brought Him away to Annas first; for he was father-in-law of Caiaphas, who was high priest on that same year.

But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus.

In order that, while our Lord was condemned by his colleague, he might not be guiltless, though his crime was less. Or perhaps his house lay in the way, and they were obliged to pass by it. Or it was the design of Providence, that they who were allied in blood, should be associated in guilt.

2296 Two reasons can be given why Jesus was first brought to Annas. This could have been done by the order of Caiaphas, the high priest that year. Caiaphas did this because he would have had more of an excuse for condemning Jesus if Annas had already condemned him. The other reason was that they were nearer to the house of Annas, which was on their way.

Now Caiaphas was the one having given counsel to the Jews that it is profitable for one man to die for the people.

"Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people." Why doth the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand.

The Evangelist recalls the prophecy of Caiaphas (John 11:49–52) in order to show that this was accomplished for the salvation of the world, and that this truth is so important that even His very enemies foretold it.

2298 He is described by the advice he gave: It was Caiaphas who had given counsel to the Jews that it was expedient that one man should die for the people (in 11:50). The Evangelist recalls this to prevent the hearts of the faithful from faltering.

Peter’s First Denial

Now Simon Peter and another disciple were following after Jesus. Now that disciple was known to the high priest, and he also entered with Jesus into the court of the high priest.

But Peter had stood at the door outside. Went out therefore the other disciple, who was known to the high priest, and spoke to the doorkeeper and brought in Peter.

The servant girl, the doorkeeper, says therefore to Peter: “Surely you yourself also are not of the disciples of this man?” He says, “I am not.”

Peter had once almost perished and, by the devil breathing through the mouth of "the maidservant of the high priest", had been snatched from the consecration of the apostolic number; but when "Jesus only looked upon him", when He turned toward him the countenance of a placid face, at once, returning into himself and recalling his foot slipped from the precipice, "he wept", it s…

O Good Shepherd, you who have placed his Spirit among the flocks, Hurry, save your sheep, O Holy One. Forgetful of the fearful waves And transformed by the remark of the maiden, Peter said, "Christ, God, when I was sinking into the depths of the surging wave, I was deservedly frightened. And yet, when asked a simple question, In my denial, I begin to sink.

2307 Now we see the denial of Peter: first, the circumstances or the incitement of his denial; secondly the denial itself (v 17b); thirdly, Peter strengthens his denial (v 18). 2308 The circumstances and incitement of his denial was the question of the maid who kept the door: The maid who kept the door said to Peter, Are not you also one of this man's disciples?

Now the servants and the officers had been standing, having made a fire of coals, for it was cold, and they were warming themselves. Now Peter also was with them, having stood and warming himself.

See how clearly this description of the day of our Savior's passion, a day in which "there shall be no light," was fulfilled, since "from the sixth hour to the ninth hour there was darkness over all the earth." And also the "frost and cold," since according to Luke: "They led Jesus to the palace of the high priest. And Peter followed afar off.

Hence it is that it is beforehand remarked of Peter, when on the point of denying our Lord, that it was cold, and Peter stood with them, and warmed himself. For he was now inwardly unenlivened by the warmth of Divine love, but to the love of this present life he was warming up, as though his weakness were set boiling by the persecutors' coals.

2310 We see Peter strengthen his denial when we read, Now the servants and officers had made a charcoal fire... Peter also was with them, standing and warming himself, so he would not seem to be one of Christ's disciples.

Jesus before the High Priest

Then the high priest questioned Jesus concerning His disciples and concerning His teaching.

Jesus answered him, “I myself have spoken openly to the world. I myself always taught in synagogue and in the temple, where all the Jews come together, and in secret I spoke not anything.

Why do you ask Me? Ask those having heard what I spoke to them; behold, they know what I myself said.”

"Why askest thou Me? Ask them which heard Me." These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, "If I bear witness of Myself, My witness is not true," this He now implieth, desiring to render His testimony abundantly credible.

"Why do you ask Me? Ask those who heard." These are the words not of an arrogant man, but of one confident in the truth of his words. "Ask," He says, "these enemies, these haters, these officers who bound Me." For this is the most indisputable proof of truth, when someone brings his own enemies as witnesses to his words.

2316 To support him he asks for the testimony of others, saying, Why do you ask me? Ask those who have heard me, what I said to them. First, he sends them to the testimony of others; secondly, he shows whose testimony he wants; thirdly, he gives the reason for this. As to the first he says, Why do you ask me? He is saying in effect: You can find this out from others.

Now these things of His having said, one of the officers standing by gave a blow with the palm to Jesus, having said, “Thus answer You the high priest?”

For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to…

Here is fulfilled the prophecy, I gave my cheek to the smiters. Jesus, though struck unjustly, replied gently: Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me?

2317 After telling us of our Lord's answer, the Evangelist now shows how it was rebuked: first, we see the rebuke given by an officer; secondly, our Lord's defense of his answer (v 23). 2318 An officer reproached our Lord's answer, first of all, by an action.

Jesus answered him, “If I spoke evil, bear witness concerning the evil; if, however, rightly, why do you strike Me?”

But with respect to what you have said, that priests should be lowly, because both the Lord and His apostles were lowly; both all the brethren and Gentiles also well know and love my humility; and you also knew and loved it while you were still in the Church, and were in communion with me.

As if to say, If thou hast any fault to find with what I have said, show it; if thou hast not, why ragest thou? Or thus: If I taught any thing unadvisedly, when I taught in the synagogues, give proof of it to the high priest; but if I taught aright, so that even ye officers admired, why smitest thou Me, Whom before thou admiredst?

2320 Jesus justified himself, saying, If I have spoken wrongly, in my answer to the high priest, bear witness to the wrong. That is, if you have reason to reproach me for what I have just said, show that I have spoken badly, because "Only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained" (Deut 19:18).

Annas then sent Him bound to Caiaphas the high priest.

Peter’s Second and Third Denials

Now Simon Peter was standing and warming himself. They said therefore to him, “Surely you yourself also are not of His disciples?” He denied and said, “I am not.”

"And Simon Peter stood and warmed himself." Wonderful, by what a lethargy that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he doth not move, but still warms himself, that thou mayest learn how great is the weakness of our nature if God abandoneth. And, being questioned, he denies again.

Mystically, by the first denial of Peter are denoted those who before our Lord's Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world.

2324 Now the second and third denials of Peter are presented: first, the circumstances of the denials; secondly, the two denials; and thirdly, the fulfillment of Christ's prediction (v 27). 2325 The circumstance of Peter's second denial was his staying with the officers of the high priest who were standing near the fire.

One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, says, “Did I myself not see you in the garden with Him?”

But Peter was sitting outside in the courtyard; and one of the maidservants came to him, saying: You too were with Jesus the Galilean. But he denied it before them all, saying: I do not know what you are saying. And as he was going out to the gate, another maidservant saw him and said to him there: This man too was with Jesus the Nazarene.

For it was the bounden duty of the wise Evangelist to make mention of such things, that his hearers might know what even the teachers of the world were in themselves before Christ's Resurrection, and before the Holy Spirit descended upon them; and what they were thereafter, when they had received the grace of the Spirit, Which Christ called power from on high.

After this Peter returned so as to avoid seeming to be a follower of Christ and sat with the others. As he was sitting there, bystanders, who had heard it from the maid, questioned him again, as Matthew says (Mt 26:73). Or, one of the servants asked first, as John has here (v 26) and then other bystanders joined in. This was Peter's third denial.

Again then Peter denied, and immediately a rooster crowed.

(Tr. cxiii) Lo, the prophecy of the Physician is fulfilled, the presumption of the sick man demonstrated. That which Peter had said he would do, he had not done. I will lay down my life for Thy sake; but what our Lord had foretold had come to pass, Thou shall deny Me thrice. (Luke 22:34)

"Then Peter denied again." Here the denial of Peter is completed, because it was threefold: and as a sign of its completion it is added: "And immediately the cock crowed." Augustine: "Behold, the Physician's prediction is fulfilled, the sick man's presumption is convicted.

2327 Now he mentions the sign given by Christ which Peter recalled. And at once the cock crowed, moved by God's power, so that the prediction of the physician would be fulfilled and to demonstrate the presumption of the one who was sick.

Jesus before Pilate

They are leading Jesus then from Caiaphas into the Praetorium. Now it was early, and they themselves did not enter into the Praetorium, so that they may not be defiled but may eat the Passover.

Accordingly therefore, on the fourteenth day, when also Jesus suffered, the chief priests and scribes, bringing him early in the morning to Pilate, did not enter the Praetorium so that they might not be defiled but instead might without hindrance eat the Passover in the evening. By this precise reckoning of the days all the Scriptures agree, and the Gospels are harmonious.

The praetorium is the place where the praetor sat. Praetors were called prefects and preceptors, because they issue decrees. It was the custom of the Jews when they condemned any one to death, to notify it to the governor, by delivering the man bound.

2328 Now the Evangelist tells about Christ's being handed over to the Gentiles: first, we see him delivered to the governor; secondly, Christ is examined by him (v 29); thirdly, the governor declares that Christ is innocent (v 38b). He does three things about the first: the place where Christ was delivered is stated; secondly, the time; thirdly, the way he was handed over.

Pilate went out therefore to them and said, “What accusation bring you against this man?”

They answered and they said to him, “Unless He were doing evil, we would then not have delivered Him to you.”

What then say they? "If he were not a malefactor, we would not have delivered him up unto thee." O madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil?

But they, having nothing to say, say: "If He were not an evildoer, we would not have handed Him over to you." Do you see how they everywhere avoid proofs? Annas asked, and found nothing, and sent Him to Caiaphas. The latter, having deliberated somewhat, sends Him to Pilate. Then Pilate again asks: "What do you accuse this Man of?" And here too they can say nothing.

2336 Concerning the first, we have the examination by Pilate, and then the malicious reply of the Jews. When Pilate saw Jesus bound and brought by so many seeking his condemnation, he said, What accusation do you bring against this man? Their reply was, If this man were not an evildoer, we would not have handed him over.

Pilate said therefore to them, “Take Him yourselves and according to your law judge Him.” The Jews said to him, “To us it is not permitted to put anyone to death;”

that the word of Jesus may be fulfilled which He had spoken, signifying as what death He was about to die.

"And how did the expression, 'It is not lawful for us to put any man to death,' declare this?" Either the Evangelist means that He was about to be slain not by the Jews only, but by the Gentiles also, or that it was not lawful for them to crucify. But if they say, "It is not lawful for us to put any man to death," they say it with reference to that season.

"That the word of Jesus might be fulfilled" concerning His death, namely: either that He would be crucified (Matt. 20:18–19), or that He would be put to death not by the Jews, but by the Gentiles (Mark 10:33).

2342 The Evangelist gives the reason the Jews refused when he says, This was to fulfill the word which Jesus had spoken to show by what death he was to die. The words this was to fulfill do not indicate the intention the Jews had, but the arrangement of God's providence.

Pilate entered therefore again into the Praetorium, and he called Jesus and said to Him, “Are You Yourself the King of the Jews?”

Jesus answered, “Of yourself do you yourself say this, or did others say it to you concerning Me?”

"Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?" Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews.

He intimates here that Pilate was judging blindly and indiscreetly: If thou sayest this thing of thyself, He says, bring forward proofs of My rebellion; if thou hast heard it from others, make regular enquiry into it.

2346 Then (v 34), Jesus is seen questioning his examiner: first, we have Christ's question; then Pilate's answer, Am I a Jew? 2347 The Evangelist says, Jesus answered, asking a question in return, Do you say this of your own accord or did others say it to you about me? There are two reasons why someone asks a question.

Pilate answered, “Surely I myself am not a Jew? Your nation and the chief priests delivered You to me. What did You do?”

On this point then declaring himself, Pilate replied, "Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what hast thou done?" Here desiring to clear himself of the matter. Then because he had said, "Art thou the King?" Jesus reproving him answereth, "This thou hast heard from the Jews. Why dost thou not make accurate enquiry?

Therefore Pilate also rightly answers that His betrayers are the Jews, and deflects the blame from himself. Pilate does not say that he heard it from others, but simply refers to the opinion of the people and says: "They delivered You to me; what have You done?" This seems to be the words of one who is, as it were, grieved and embittered. "For," he says, "what have You done?"

2348 Pilate answered, Am I a Jew? Why did he answer this way? Because our Lord had asked him whether he said this on his own. Pilate showed by this that it was not his concern to inquire if Christ was the King of the Jews; it was rather the affair of the Jews, whose King he said he was.

Jesus answered, “My kingdom is not of this world; if My kingdom were of this world, My attendants would then be fighting, that I may not be betrayed to the Jews. Now, however, My kingdom is not from here.”

If he exercised no right of power even over his own followers, to whom he discharged menial tasks—if, in short, though conscious of his own kingdom, he shrank back from being made a king—he in the fullest way possible gave his own an example for turning coldly from all the pride and outward trappings, as well of dignity as of power.

(Tr. cxv. 1) This is what the good Master wished to teach us. But first it was necessary to show the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against as likely to b…

2349 Now Christ's answer is given: and first, the mistaken impression about his kingdom is corrected; secondly, the truth is established (37b). As to the first he does two things: the mistaken impression is corrected; and a sign is given as proof, if my kingdom were of this world....

Pilate said therefore to Him, “Then are You Yourself a king?” Jesus answered, “You yourself say that I myself am a king. For this I have been born, and for this I have come into the world, that I may bear witness to the truth. Everyone who is of the truth hears My voice.”

Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God.

(Tr. cxv) He did not fear to confess Himself a King, but so replied as neither to deny that He was, nor yet to confess Himself a King in such sense as that His kingdom should be supposed to be of this world. He says, Thou sayest, meaning, Thou being carnal sayest it carnally.

2355 Now our Lord reveals the truth about his kingdom: first, we see the circumstances for this; secondly, the revelation itself; and thirdly, the effect this revelation had, What is truth?

Pilate says to Him, “What is truth?” And having said this, he went out again to the Jews and says to them, “I myself find no guilt in Him.

Who is this God? It is he who is himself truth and whose word is truth. And what is truth? That which is not fashioned or made or represented by art, that is, that has never been brought into existence and is on that account called truth. If, therefore, someone worships that which is made with hands, it is not the truth that he worships or yet the word of truth.

He does not deny the glory of His Kingdom, nor leave it to the voice of Pilate only to affirm it, for as God He is King, whether man so will, or no; but He once more showed the power of the truth which impelled Pilate, though reluctant, to declare the glory of Him Who was on His trial; for, He says: Thou hast said, that I am a King.

2364 Now the Evangelist tells us the effect of Christ's answer. We can see from this that Pilate abandoned his idea that Christ had an earthly kingdom, and now thought of Christ as a king in the sense of one who teaches the truth. He desired to learn this truth and to become a member of this kingdom and so he said, What is truth?

It is, however, a custom with you that I may release one to you at the Passover; wish you therefore I may release to you the King of the Jews?”

Now at the feast day the governor was accustomed to release to the people one prisoner, whomever they wished. Do not be surprised if, the Roman rule still being in its beginnings among them, and the Jews newly taking up the yoke of the Romans, since it had been granted to the Jews that at the paschal solemnity they might ask for one whom they wished, even though he seemed liabl…

When then He says, Will ye that I release unto you the King of the Jews? he clears Jesus of all guilt, and mocks the Jews, as if to say, Him whom ye accuse of thinking Himself a King, the same I bid you release: He does no such thing.

2368 Accordingly he says, But you have a custom that I should release one man for you at the Passover. First, he offers to release Christ; secondly, the Evangelist gives the reply of the Jews. 2369 This practice was started by Pilate or some other Roman governor as a favor to the people.

They cried out then again, saying, “Not this one, but Barabbas!” Now Barabbas was an insurrectionist.

Celsus's comparison of Christ to a robber or murderer … is anticipated in the Gospels since God was numbered with the transgressors by wicked people who wanted a murderer (one who had been cast into prison for sedition and murder) to be released to them and wanted Jesus to be crucified. And they crucified him between two robbers.

Inasmuch then as they abandoned the Saviour, and sought out a robber, to this day the devil practises his robberies upon them.

2370 The Jews cried out again, Not this man, but Barabbas! Then to indicate the malice of the Jews, the Evangelist mentions the crime committed by the one they wanted released, saying, Now Barabbas was a robber: "Your princes are rebels and companions of thieves" (Is 1:23).

John18

The Betrayal of Jesus

Peter’s First Denial

Jesus before the High Priest

Peter’s Second and Third Denials

Jesus before Pilate