John 18 · The Lantern

These things having said, Jesus went forth with his disciples beyond the brook of Kedron, where was a garden, into which he entered, himself 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).

and Judas also, who delivered him up, had known the place, because many times did Jesus assemble there with his disciples.

(Tr. cxii) There the wolf in sheep's clothing, permitted by the deep counsel of the Master of the flock to go among the sheep, learned in what way to disperse the flock, and ensnare 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).

Judas, therefore, having taken the band and officers out of the chief priests and Pharisees, doth come thither with torches and lamps, 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, having gone forth, said to them, `Whom do ye seek?'

"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 the Nazarene;' Jesus saith to them, `I am he;' --and Judas who delivered him up was 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 am he,' they went away backward, and fell to the ground.

"Jesus, therefore," as the evangelist proceeds to say, "knowing all things that should come upon Him, went forth and saith unto them, Whom seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I am [He]. And Judas also, who betrayed Him, stood with them.

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 do ye seek?' and they said, `Jesus the Nazarene;'

"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 said to you that I am he; if, then, me ye seek, suffer these to go away;'

that the word might be fulfilled that he said--`Those whom Thou hast given to me, I did not lose of them even one.'

"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, therefore, having a sword, drew it, and struck the chief priest's servant, and cut off his right ear--and 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.

Peter's violence was lawful according to the Old Testament, but our Lord Jesus Christ, when he came to give us teaching superior to the Law and to reform us to his meekness of heart, rebukes those passions that are in accordance with the Law as being incompatible with the perfect accomplishment of true virtue.

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, therefore, said to Peter, `Put the sword into the sheath; the cup that the Father hath given to me, may I not drink it?'

Jesus at once speaks to him who had used the sword and cut off the servant's right ear. He does not, however, say "withdraw your sword" but "return the sword into its place." There is therefore some place for the sword from which it may be taken by one who does not want to perish, especially by the sword.

Christ's bidding is fraught with the enactment of life according to the Gospel, and the spirit, not of the Mosaic Law revealed to the men of old time, but of the dispensation of Christ; which so dissuades us from using the sword, or offering resistance, that if a man choose to smite us on one cheek, and then to demand the other to be smitten, we ought to turn to him the other a…

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.

The band, therefore, and the captain, and the officers of the Jews, took hold on Jesus, and bound him,

"Then Jesus was taken; and they bound Him, and led Him away to Annas." Why to Annas? In their pleasure they made a show of what had been done, as though forsooth they had set up a trophy. "And he was father-in-law to Caiaphas."

Every thing having been done that could be to dissuade the Jews, and they refusing to take warning, He suffered Himself to be delivered into their hands: Then the band and the captain and officers of the Jews took Jesus.

2294 Now the Evangelist describes how our Lord was taken by the officers and led before the leaders. First, he is led to one of the leaders, Annas; secondly, to another, Caiaphas (v 24). In regard to the first he does two things: first, he mentions how he was presented before Annas; secondly, how he was questioned by Annas (v 19).

and they led him away to Annas first, for he was father-in-law of Caiaphas, who was chief priest of that 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.

and Caiaphas was he who gave counsel to the Jews, that it is good for one man to perish 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.

And following Jesus was Simon Peter, and the other disciple, and that disciple was known to the chief priest, and he entered with Jesus to the hall of the chief priest,

and Peter was standing at the door without, therefore went forth the other disciple who was known to the chief priest, and he spake to the female keeping the door, and he brought in Peter.

Then said the maid keeping the door to Peter, `Art thou also of the disciples of this man?' he saith, `I am not;'

Peter had once almost been lost and taken away from the consecration of the apostolic number by the instigation of the devil through the mouth of the maidservant of the high priest. But when Jesus simply looked on him and turned toward him the lines of his gentle face, he immediately came to himself and, recovering his footing, wept bitterly.

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?

and the servants and the officers were standing, having made a fire of coals, because it was cold, and they were warming themselves, and Peter was standing with them, 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.

(ii. Mor. c. 11) The fire of love was smothered in Peter's breast, and he was warming himself before the coals of the persecutors, i. e. with the love of this present life, whereby his weakness was increased.

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.

The chief priests, therefore, questioned Jesus concerning his disciples, and concerning his teaching;

Jesus answered him, `I spake freely to the world, I did always teach in a synagogue, and in the temple, where the Jews do always come together; and in secret I spake nothing;

why me dost thou question? question those having heard what I spake to them; lo, these have known what I 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.

And he having said these things, one of the officers standing by did give Jesus a slap, saying, `Thus dost thou answer the chief 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 spake ill, testify concerning the ill; and if well, why me dost thou smite?'

"If," He says, "you can find fault with what I said, then prove that I spoke wrongly; but if you cannot, then why do you strike Me?" Or also thus: "If I spoke wrongly," that is, if I taught wrongly when I taught in the synagogues, then come forward now and testify about this wrong teaching of Mine and provide full information to the high priest, who is now asking Me about My te…

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 chief priest.

And Simon Peter was standing and warming himself, they said then to him, `Art thou also 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 chief priest, being kinsman of him whose ear Peter cut off, saith, `Did not I see thee in the garden with him?'

Consider that when Peter sat outside, separated from Jesus while he was in the court of the high priest, he denied Jesus before everyone. And again a second time he denied him in the same way, not having gone outside the door but wanting to go out, yet still not having gone out.

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, therefore, Peter denied, and immediately a cock crew.

(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.

They led, therefore, Jesus from Caiaphas to the praetorium, and it was early, and they themselves did not enter into the praetorium, that they might not be defiled, but that they might 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, therefore, went forth unto them, and said, `What accusation do ye bring against this man?'

they answered and said to him, `If he were not an evil doer, we had not delivered him to thee.'

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, therefore, said to them, `Take ye him--ye--and according to your law judge him;' the Jews, therefore, said to him, `It is not lawful to us to put any one to death;'

that the word of Jesus might be fulfilled which he said, signifying by 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, therefore, entered into the praetorium again, and called Jesus, and said to him, `Thou art the King of the Jews?'

Pilate, wishing to be freed from trouble, doth not dismiss Him for a long trial, but, "Having entered in, he asked Jesus, and said, Art thou the King of the Jews?" ... Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported.

Pilate called Jesus aside privately. Since there was a high opinion about Him, he wanted to learn everything more precisely, away from the tumult of the Jews. So he asks Him whether He is a king. What everyone was saying, that is what he brings up.

2343 Above, the Evangelist told how Pilate examined Christ before those who accused him; here he describes how Pilate questioned him in private. First, the Evangelist gives Pilate's question; then, the answer of Jesus (v 34).

Jesus answered him, `From thyself dost thou say this? or did others say it to thee about 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, `Am I a Jew? thy nation, and the chief priests did deliver thee up to me; what didst thou?'

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 officers had struggled that I might not be delivered up to Jews; but now my kingdom is not from hence.'

But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier.

(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, therefore, said to him, `Art thou then a king?' Jesus answered, `Thou dost say it; because a king I am, I for this have been born, and for this I have come to the world, that I may testify to the truth; every one who is of the truth, doth hear 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 saith to him, `What is truth?' and this having said, again he went forth unto the Jews, and saith to them, `I do find no fault 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?

and ye have a custom that I shall release to you one in the passover; will ye, therefore, that I shall release to you the king of the Jews?'

Do not wonder that the Roman government, holding sway over the Jews who had recently become their subjects, thought it was appropriate to grant them something acceptable at the feast of the Passover. They allowed them to ask for anyone they wanted [to be freed] even though he might appear guilty of many murders.

It is worthy of investigation on what occasion the custom arose among the Jews of releasing one prisoner for Passover. To this one may say, first, that those who teach "as doctrines the commandments of men" (Mark 7:7) introduced very much from their own reasoning, yet did not keep the commandments of God.

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.

therefore they all cried out again, saying, `Not this one--but Barabbas;' and Barabbas was a robber.

There is a likeness between the names of Barabbas and Jesus that is nothing short of a true mystery. Barabbas is appointed for making sedition and wars and murders in the souls of people, but Jesus is appointed for all good things as the Son of God and Peace and Word and Wisdom. These two therefore are bound in both human things and bodies.

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).

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