返回Chapter 18
Chapter 18
Chapter Eighteen
Jn. 18:1. Having said these things,
The evangelist did not say "Jesus, having prayed in this manner," but "having said these things." For the preceding discourse was not a prayer, but a conversation, and was for the consolation of the disciples.
Jn. 18:1. Jesus went out with His disciples across the brook Kidron, where there was a garden, into which He Himself entered, and His disciples.
Jesus goes in the middle of the night, crosses the river, and hastens to come to the place known to His betrayer. He gives Himself up to the murderers in order to show that He goes to His suffering voluntarily, and frees the Jews from the labor of seeking Him. Lest they be troubled, going here and there searching for Him, He Himself goes to them, He Himself gives Himself into their hands; for in the garden they find Him, as if in some prison.
The garden, in which our salvation had its beginning, may be compared to paradise. For in a garden we fell from paradise; in a garden, we see, Christ's saving passion also begins, and sets right all the former calamities.
Jn. 18:2. And Judas, who betrayed Him, also knew the place,
Lest you think that Jesus withdrew to the garden with the purpose of hiding, the Evangelist adds that Judas also knew this place. Therefore Jesus departs to this place rather with the purpose of revealing Himself than of hiding.
Jn. 18:2. Because Jesus often gathered there with His disciples.
Judas knows this place because Jesus often used to go there. For the Lord loved to withdraw to desolate places and tranquil retreats, especially when He was imparting something mysterious.
Why did Judas know that Jesus was currently in the garden, and did not expect to find Him sleeping in a house? He knew that the Lord spent many nights outside the city and the house, and therefore went out at that time as well. And another interpretation: he knew that the Lord during the feast especially had the custom of teaching His disciples something lofty. And, as we have said, He taught His disciples mystical things in mystical places. And since it was then a feast, Judas surmised that Jesus was there, and was, as usual, discoursing with His disciples concerning the feast.
Jn. 18:3. So Judas, having taken a detachment of soldiers and officers from the chief priests and Pharisees,
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.
Jn. 18:3. They come there with lanterns and torches and weapons.
They carry with them lanterns and torches, so that Jesus, having hidden in the darkness, would not flee from them. But He so little needed to flee that He Himself goes out to meet them and gives Himself up.
Jn. 18:4. Jesus therefore, knowing all things that should come upon Him, went forth and said unto them, Whom seek ye?
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.
Jn. 18:5. They answered Him: Jesus the Nazarene. Jesus says to them: It is I. And Judas, His betrayer, was also standing with them.
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. If we grant that they did not recognize Him also because of the darkness, then they should have recognized Him by His voice. And so, the Lord asks, as we said, in order to show that they recognized Him neither by appearance nor by voice. Thus, His power was ineffable, so that they could not have even crucified Him if He Himself had not surrendered voluntarily.
Jn. 18:6. When He said to them, "I am He," they drew back and fell to the ground.
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 the word of God.
The Lord cast them to the ground in order to show both His power and that He was going to His suffering voluntarily. Beyond this, He also arranges something else. So that no one would say that the Jews sinned not at all, since He Himself gave Himself into their hands and appeared to them, He therefore shows this miracle upon them, and it was sufficient to bring them to their senses. But when even after this miracle they remained in their malice, then He gives Himself into their hands.
Jn. 18:7. Again He asked them: Whom do you seek? They said: Jesus of Nazareth.
Jn. 18:8. Jesus answered: I told you that it is I; therefore, if you seek Me, let these go their way,
See how until the last hour the Lord does not abandon His love for the disciples. "If," He says, "you seek Me, let these go their way."
Jn. 18:9. That the saying might be fulfilled which He spoke: Of those whom You have given Me, I have lost none.
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.
It is wondrous how the soldiers did not seize the apostles together with Him and did not kill them even when Peter provoked them. Obviously, this was accomplished by the power of the One Who was taken by them, and by the saying which He had previously spoken, that none of them had perished (John 17:12). That the disciples remained unharmed by the power of the Lord's saying, the Evangelist also teaches us when he says, "that the word spoken by Him might be fulfilled, that I have not lost any of them." On account of their weakness, He places them outside of trials.
So He arranges things even now with us, although we are not aware of it. Therefore, if a temptation comes upon you, believe that if the Lord did not know that you could overcome it, He would not have allowed it to come to you, just as then with the disciples.
Jn. 18:10. Then Simon Peter, having a sword, drew it, and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Peter saw that the Lord had cast them to the ground; the Lord's words "let them go" filled him with boldness, and he thought that the time had come to take revenge, so he draws his sword and strikes the servant. If you ask why he had a sword, he who was commanded to have "neither bag nor two coats" (Matt. 10:10), know that he needed it for slaughtering the lamb, carried it with him even after the supper; or else, fearing an attack, he had prepared the sword beforehand for such an occasion. If you wonder how he who was told not to strike on the cheek (Matt. 5:39) was ready to commit murder, then hear that Peter was especially avenging not himself but his Teacher. Moreover, they were not yet fully perfect. For afterwards, I ask you to look at Peter: he suffers greatly and rejoices. But now, indignant at the injustice done to his Teacher, he aims at the very head and, failing to cut it off, at least cuts off the ear. Jesus reattaches and heals the ear, and by this miracle again restrains the mad Jews from their zeal for murder. And since the miracle with the ear was great, the evangelist notes the name of the servant, so that readers, in case of doubt, could seek out and investigate whether this really happened as described.
I ask you to notice that the cutting off of the right ear of the high priest's servant was a sign of their disobedience. For blindness came upon Israel, so that those who hear would not hear, because of their impiety against the Savior, which was especially strong among the high priests, which is why the sign—the removal of the ear—was on the servant of the high priest. The restoration of the ear points to the future restoration of the understanding of the Israelites, which they have now lost. For Elijah will come and lead them to Christ, and will unite them, the fathers, with us, the sons, as Malachi also prophesied (Mal. 4:6).
Jn. 18:11. But Jesus said to Peter: Put the sword into the sheath; shall I not drink the cup which the Father has given Me?
The Lord restrains Peter and says with a threat: "Put your sword into its sheath." At the same time He also comforts, saying: "Shall I not drink the cup which the Father has given Me?" For by this He shows that the sufferings depend not on their power, but on His own consent, and that He is not an opponent of God, but fulfills the will of the Father even unto death. By calling the sufferings a "cup," He indicates that death for the salvation of mankind is pleasant and desirable.
Jn. 18:12. Then the soldiers and the commander and the servants of the Jews seized Jesus and bound Him,
When the Lord had done everything that could have subdued them, and they did not understand, then He allowed them to lead Him away.
Jn. 18:13. And they led Him away to Annas first, for he was the father-in-law of Caiaphas, who was the high priest that year.
They bind Him and lead Him away to Annas, with a certain triumph on this occasion and boasting, as though they had won a great victory.
Jn. 18:14. This was Caiaphas, who gave counsel to the Jews that it was better for one man to die for the people.
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. Therefore, lest you, having heard of the bonds, be troubled, he reminds you of the prophecy, namely that both the bonds and the death were salvific, and for this reason the Lord endured them.
Jn. 18:15. Simon Peter and another disciple followed Jesus;
Who was this other disciple? The very one who wrote about this, but he conceals himself out of humility. Since he wishes to highlight the virtue that he followed Jesus while the others fled, he therefore conceals himself and places Peter before himself. "Simon Peter followed Jesus," he says, then adds: "and another disciple."
So, out of humility he conceals himself. And if he mentioned himself, he mentioned it so that we would know that he describes the events in the courtyard of the high priest in greater detail than the others, since he himself was inside the courtyard.
Jn. 18:15. The disciple was known to the high priest and entered with Jesus into the court of the high priest.
Look again how he deflects praise from himself. Lest you, having heard that John went with Jesus, should think something great of him, he says that he "was known to the high priest." "I," he says, "entered together with Him not because I was supposedly more courageous than the others, but because I was known to the high priest."
Jn. 18:16. But Peter stood outside at the door.
Concerning Peter, he declares that he followed Jesus out of love for Him, but stopped outside the courtyard because he was not acquainted.
Jn. 18:16. Then the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in.
That Peter would have entered, if he had been allowed, is evident from the fact that when John came out and told the gatekeeper to let him in, Peter immediately entered.
Why then did John not bring him in himself, but told the woman to do it? Because he held fast to Christ, followed Him unceasingly, and did not want to be separated from Him.
Jn. 18:17. The maidservant who kept the door then said to Peter: "Are you not also one of this Man's disciples?"
The woman asks Peter without audacity, without rudeness, but very meekly. For she did not say "are you not also one of the disciples of this deceiver," but rather "of this Man," and these were more the words of one who felt pity and compassion for the person. She said "are you not also one of the disciples" because John was inside the courtyard. This woman spoke so meekly, yet he noticed none of this, and disregarded the prediction of Christ.
Jn. 18:17. He said: no.
So weak in itself is human nature when it is forsaken by God. Some, vainly wishing to please Peter, say that Peter denied not because he was afraid, but because he constantly desired to be with Christ and to follow Him; and he knew that if he declared himself a disciple of Jesus, he would be separated from Him, and would not have the opportunity to follow Him and see the beloved. Therefore he denied, saying that he was not a disciple.
Jn. 18:18. Standing by were the servants and officers, who had made a fire of coals, because it was cold, and they were warming themselves. And Peter was standing with them and warming himself.
With this same thought he also warmed himself. For outwardly he did the same thing as the servants, as one of them, so that they would not detect him by a change in his countenance, drive him out from their midst as a disciple of Christ, and deprive him of the opportunity to see Him.
Jn. 18:19. The high priest then asked Jesus about His disciples and about His teaching.
The high priest asks Jesus about the disciples, perhaps in this manner: "Where are they, who are they, for what purpose did He gather them, and what is His intention?" He wanted to convict Him as some kind of innovator or instigator.
He also asks about the teaching: what it consists of, whether it differs from the Law, whether it is contrary to Moses, so that he might find in the teaching as well a pretext to kill Him, as one who opposes God.
Jn. 18:20. Jesus answered him: I spoke openly to the world; I always taught in the synagogue and in the temple, where the Jews always gather, and I said nothing in secret.
What then does the Lord do? He responds to his suspicions. "I," He says, "have said nothing in secret." You suspect Me of being some kind of rebel, secretly forming some conspiracies; but I tell you that in secret I have said nothing, that is, nothing seditious, and as you suppose, I introduce nothing new, and with cunning and secret intent I have said nothing of My own.
If we understand these words of the Lord not in accordance with the suspicion of the high priest, then He will appear to be speaking a lie. For He said many things in secret, namely those things that exceeded the understanding of the common people.
Christ, having said "I spoke nothing in secret," recalls the prophecy that says: "I have not spoken in secret, nor in a dark place of the earth" (Isa. 45:19).
Jn. 18:21. Why do you ask Me? Ask those who heard what I spoke to them; behold, they know what I said.
"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. And these very officers had previously testified thus: "Never has a man spoken like this Man" (Jn. 7:46).
Jn. 18:22. When He said this, one of the officers standing nearby struck Jesus on the cheek, saying: is that how You answer the high priest?
And after such an answer they do not marvel at Him, but strike Him on the cheek! What could be more insolent than this? But He Who can shake and destroy all things does nothing of the sort, but speaks words that can tame every brutality.
Jn. 18:23. Jesus answered him: If I have spoken evil, show what is evil; but if well, why do you strike Me?
"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 teaching. But if I taught well, and you, officers, marveled at Me, then why do you now strike Me, at whom you previously marveled?
This servant struck the Lord in order to free himself from a great charge. Since Jesus called those present as witnesses, saying: "Behold, they know what I said," this servant, wishing to divert from himself the suspicion that he was among those who marveled at Jesus, struck Him.
Jn. 18:24. Annas sent Him bound to the high priest Caiaphas.
Since they found no fault in Him, they lead Him away to Caiaphas, perhaps hoping that he, being more cunning, would find something against Jesus worthy of death, either by catching Him in some answer, or by convicting Him of some deed.
Jn. 18:25. Simon Peter was standing and warming himself. Then they said to him: Are you not also one of His disciples? He denied it and said: No.
Jn. 18:26. One of the servants of the high priest, a relative of the one whose ear Peter had cut off, says: Did I not see you with Him in the garden?
Jn. 18:27. Peter denied again; and immediately the rooster crowed.
And Peter, the ardent lover, is overcome by such insensibility that they have already led the Teacher away, yet he still does not move from his place and warms himself, so that he is questioned again, and he denies Him — and not only a second time, but even a third.
Why did all the evangelists write about Peter in agreement? Not in order to condemn their fellow disciple, but to teach us how bad it is not to turn to God in all things and to rely on oneself.
One must marvel at the compassion of the Master as well. He is bound; He is led from place to place; yet He did not abandon His care for His disciple, but, turning, looked at Peter, as another evangelist notes (Luke 22:61), and with this look reproached him for his weakness and stirred in him repentance and tears.
What happened then to Peter, the same many of us now experience in ourselves, as can be seen. The Word of God that is within us is bound and, as it were, taken captive, enslaved now by sorrow, now by pleasure. For we are bound by both and led into captivity, either by worldly pleasures or by sorrows, forgetting God. Then the Word is condemned, and irrationality prevails, and the servant strikes the Master, for such is the uprising of the passions. Our mind, like another Peter, often trusts in itself that it will not deny the Word, and therefore stands and warms itself. It "stands" because it does not bow down, does not humble itself, but equally and stubbornly remains in self-confidence. It "warms itself" because it is inflamed with self-confidence, from fervor and pride. But a "servant girl" exposes it — some small and enfeebling pleasure — and it immediately denies the Word and submits to irrationality. Or some sorrowful temptation exposes it, just as then a "servant" exposed Peter, and then its powerlessness is revealed. But let us pray that Jesus, the Word of God, would look upon us and rouse us to repentance and tears, when we go out from the court of the prince of this world, that high priest who crucifies the Lord. For when we go out from this world, which is the court of the prince of the world, only then shall we awaken to sincere repentance, as the Apostle Paul also says: "Let us go forth to Him outside the camp, that is, this world, bearing His reproach" (Heb. 13:13).
Jn. 18:28. From Caiaphas they led Jesus to the Praetorium.
The Lord is led through many tribunals, with the thought that they would disgrace Him; but the truth, on the contrary, was revealed all the more, through the examination of the case by many tribunals. For the Lord came out of all of them uncondemned, having received irrefutable vindication.
They lead Him to the Praetorium, because they themselves did not have the authority to put anyone to death, since they were under the dominion of the Romans. At the same time, they were afraid that they might afterwards be subjected to trial and punishment for having put Him to death without a trial.
Jn. 18:28. It was morning;
"It was morning," he says, so that you might know that Caiaphas interrogated the Lord at midnight, for He had been led to Caiaphas before the rooster crowed. What he asked the Lord, this evangelist passed over in silence, but the others have told. When the night had passed in these interrogations, in the morning they lead Him to Pilate.
Jn. 18:28. And they did not enter the Praetorium, so as not to defile themselves,
What madness! When they kill unjustly, they do not think that they are defiled. But to enter the judgment hall they consider a defilement for themselves.
Jn. 18:28. But so that they could eat the Passover.
The Lord performed it on the first day of unleavened bread (Mark 14:12). Therefore, by Pascha we must understand either the entire seven-day feast, or understand it in this way: that on this occasion they were supposed to eat the Pascha on Friday evening, but He performed it one day earlier, so as to reserve the slaying of Himself for Friday, when the Old Testament Pascha was also celebrated.
Jn. 18:29. Pilate went out to them and said: What do you accuse this Man of?
Pilate acts somewhat more justly. He himself comes out. And although he saw the Lord bound, nevertheless, he did not consider this sufficient for the accusation of Christ, but asks why He is bound.
Jn. 18:30. They answered and said to him: If He were not an evildoer, we would not have delivered Him to you.
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.
Jn. 18:31. Pilate said to them: Take Him yourselves, and judge Him according to your law.
Since they bring forward no accusation, he says, "Take Him yourselves." Since you claim the right of judgment for yourselves and boast that you would never act unjustly (for they say, "If He were not an evildoer, we would not have delivered Him to you"), then take Him yourselves and judge Him. But if you have brought Him to me and give His case the appearance of a trial (a legal form), then it is necessary to state what this Man is guilty of. So judge Him yourselves, for I cannot be such a judge; if your law punishes without guilt, then judge Him yourselves.
Jn. 18:31. The Jews said to him: it is not lawful for us to put anyone to death, –
To this they say: "It is not lawful for us to put anyone to death." They say this knowing that the Romans condemn rebels to crucifixion. So that the Lord would be crucified, and His death would be more shameful, and they would proclaim Him accursed, for this reason they pretend to say that they are not permitted to kill anyone. But how then did they stone Stephen? However, I have said that they say this because they wish the Lord to be crucified. It is as if they said: "It is not lawful for us to put anyone to death on the cross, but we desire that This One be crucified."
Jn. 18:32. That the word of Jesus might be fulfilled, which He spoke, signifying by what death He would die.
"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). So when the Jews said that it was not lawful for them to put anyone to death, then the Gentiles take Him, and according to their custom crucify Him on the cross, and thus the word of Jesus is fulfilled in both respects: in that He was delivered to the Gentiles, and in that He was crucified.
Jn. 18:33. Then Pilate entered the Praetorium again, and called Jesus, and said to Him: Are You the King of the Jews?
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.
Jn. 18:34. Jesus answered him: Do you say this of yourself, or did others tell you about Me?
And Christ asks him whether he says this of himself, or from others? Not because He does not know, but because He wishes to expose the evil intent of the Jews in such a way that even Pilate would condemn them.
And in another way. The Lord asks Pilate whether he asks this of himself or at the suggestion of others, and thereby exposes him of foolishness and unjust judgment. He speaks to Pilate as if to say: "If you say this of yourself, then point out the signs of My insurrection; but if others have reported this to you, then conduct a thorough investigation."
Jn. 18:35. Pilate answered: Am I a Jew? Your own nation and the chief priests have delivered You to me; what have You done?
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?"
Jn. 18:36. Jesus answered: My Kingdom is not of this world;
The Lord answers: "My kingdom is not of this world," and by this answer accomplishes two things: first, He leads Pilate to the knowledge that He is not a mere man nor one of earthly beings, but God and the Son of God; second, He destroys the suspicion of seizing supreme power. "My kingdom is not of this world": therefore do not fear Me, as though I were a tyrant and rebel.
Jn. 18:36. if My Kingdom were of this world, then My servants would fight for Me, so that I would not be delivered to the Jews;
Here he also shows the weakness of our (earthly) kingdom, for it has power in its servants, whereas the Kingdom on High is powerful in itself and has need of no one. But the Manichaeans find in these words a pretext to say that this world is alien to the good God. "For," they say, "the Son of God says that My Kingdom is not from here." But, O madmen, first examine this saying carefully.
Jn. 18:36. But now My Kingdom is not from here.
He said "My kingdom is not of this world," and again — "not from here," but He did not say "it is not in this world and not here." He reigns in this world, provides for it, and governs all things according to His will. But His kingdom is "not of this world," but from above and before the ages, and "not from here," that is, it did not originate from the earth, although it has power and abides here, but it is not from here, and does not consist of what is below, and does not fall. Then, how would one need to understand the words "He came to His own" (John 1:11), if this world were not His own?
Jn. 18:37. Pilate said to Him: so You are a King? Jesus answered: you say that I am a King. For this I was born and for this I came into the world, to bear witness to the truth;
When Pilate asked the Lord whether He was a King, He answered: "For this I was born," that is, to be a King. I have this by essence and by birth from the Father. For the very fact that I was born of a King testifies that I am a King. Therefore, when you hear that the Father gave the Son life, and judgment, and all else (John 5:22, 26), understand the word "gave" as meaning He "begat" Him, so that He has life, judges, and all this comes from the Father to the Son by nature. "For this I came into" this "world," to say this, and to teach, and to convince all that I am King, Master, and Lord.
Some understood the words "For this I was born" as indicating not the pre-eternal birth from the Father, but the birth in the last times from the Virgin. I became man and was born of Mary in order to destroy falsehood and the devil and to prove that the Divine nature reigns over all. Thus, the truth consists in knowing Me and being saved through this knowledge. I came in order to impart to people the true knowledge of God and to grant them salvation.
Jn. 18:37. Everyone who is of the truth hears My voice.
Wishing by this to attract Pilate's attention and incline him to hear His words, He says: "Everyone who is of the truth hears My voice." Therefore you too, Pilate, if you are a child of the truth and love it, will hear My voice and believe that I am a King, but not such as the kings of this world are; I have authority not acquired, but natural, belonging to Me by My very birth from God and King. He also hints here that the Jews are not of the truth, because they do not wish to hear His voice; and if they are not of the truth, then without doubt they have fabricated everything against Him falsely, and He is truly not deserving of death.
Jn. 18:38. Pilate said to Him: What is truth?
With these few words He so captivated Pilate that Pilate asked about truth, what it is. For it had nearly vanished among men, and no one knew it, and all were already in unbelief.
Jn. 18:38. And when he had said this, he went out again to the Jews and said to them: I find no fault in Him at all.
But since this question required special time for resolution, and now it was necessary to deliver Jesus from the fury of the Jews, Pilate goes out to them and says: "I find no fault in Him," and he says this reasonably.
Jn. 18:39. But you have a custom, that I should release one unto you at the Passover;
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. So too they introduced this without any rational basis, while in other matters they neglected the rites prescribed by the law. Then, one may say that in Scripture there is also found a similar legal provision, from which they could have taken occasion to introduce into custom such releases of condemned persons. For concerning involuntary murder it is written: "If someone, not out of enmity and without particular intent, causes harm to his neighbor, throws a vessel or a stone, and the fallen object strikes a passerby, and that person dies, then such a killer is involuntary. The whole synagogue (assembly) shall judge concerning this, and they shall free him from death, for he did not kill with malicious intent, but they shall place him in a city of refuge, that is, punish him with exile." From this, perhaps, as we conjecture, they took occasion and introduced such a custom of releasing one of those condemned for murderous intent. The law prescribes that this matter be conducted by the Jewish synagogue, but since the Jews were under the authority of the Romans, the right to release prisoners they also yielded to Roman governors, as now to Pilate.
Jn. 18:39. Do you want me to release to you the King of the Jews?
For he did not say "although He has sinned and is worthy of death, yet for the sake of the feast forgive Him," but first declared Him free from all guilt, and only then proposed to them His release as well. Therefore, if Jesus is released, He owes them nothing at all, for they released an innocent man. If they condemn Him, their malice will be proven by this, because they condemned an innocent man.
Look: even the title "King of the Jews" has a certain meaning of its own. By this, Pilate evidently expresses that Jesus is not at all guilty, but that they accuse Him in vain, as though He were seeking kingship. For one who proclaims himself king and rises up against the dominion of the Romans, a Roman governor would not have released. Therefore, by saying "I will release the King of the Jews," Pilate declares Jesus to be utterly innocent and mocks the Jews, speaking as if to say: "The One against Whom you bring false accusations that He proclaims Himself king, the One you call an insurgent and rebel—Him I find it necessary to release, evidently because He is not such a person."
Jn. 18:40. Then they all cried out again, saying: Not Him, but Barabbas. Now Barabbas was a robber. 2
See to what extent the malice of the Jews is displayed. They beg for Barabbas, a notorious robber, to be set free, but deliver up the Lord.
Jn. 18:1. Having said these things,
The evangelist did not say "Jesus, having prayed in this manner," but "having said these things." For the preceding discourse was not a prayer, but a conversation, and was for the consolation of the disciples.
Jn. 18:1. Jesus went out with His disciples across the brook Kidron, where there was a garden, into which He Himself entered, and His disciples.
Jesus goes in the middle of the night, crosses the river, and hastens to come to the place known to His betrayer. He gives Himself up to the murderers in order to show that He goes to His suffering voluntarily, and frees the Jews from the labor of seeking Him. Lest they be troubled, going here and there searching for Him, He Himself goes to them, He Himself gives Himself into their hands; for in the garden they find Him, as if in some prison.
The garden, in which our salvation had its beginning, may be compared to paradise. For in a garden we fell from paradise; in a garden, we see, Christ's saving passion also begins, and sets right all the former calamities.
Jn. 18:2. And Judas, who betrayed Him, also knew the place,
Lest you think that Jesus withdrew to the garden with the purpose of hiding, the Evangelist adds that Judas also knew this place. Therefore Jesus departs to this place rather with the purpose of revealing Himself than of hiding.
Jn. 18:2. Because Jesus often gathered there with His disciples.
Judas knows this place because Jesus often used to go there. For the Lord loved to withdraw to desolate places and tranquil retreats, especially when He was imparting something mysterious.
Why did Judas know that Jesus was currently in the garden, and did not expect to find Him sleeping in a house? He knew that the Lord spent many nights outside the city and the house, and therefore went out at that time as well. And another interpretation: he knew that the Lord during the feast especially had the custom of teaching His disciples something lofty. And, as we have said, He taught His disciples mystical things in mystical places. And since it was then a feast, Judas surmised that Jesus was there, and was, as usual, discoursing with His disciples concerning the feast.
Jn. 18:3. So Judas, having taken a detachment of soldiers and officers from the chief priests and Pharisees,
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.
Jn. 18:3. They come there with lanterns and torches and weapons.
They carry with them lanterns and torches, so that Jesus, having hidden in the darkness, would not flee from them. But He so little needed to flee that He Himself goes out to meet them and gives Himself up.
Jn. 18:4. Jesus therefore, knowing all things that should come upon Him, went forth and said unto them, Whom seek ye?
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.
Jn. 18:5. They answered Him: Jesus the Nazarene. Jesus says to them: It is I. And Judas, His betrayer, was also standing with them.
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. If we grant that they did not recognize Him also because of the darkness, then they should have recognized Him by His voice. And so, the Lord asks, as we said, in order to show that they recognized Him neither by appearance nor by voice. Thus, His power was ineffable, so that they could not have even crucified Him if He Himself had not surrendered voluntarily.
Jn. 18:6. When He said to them, "I am He," they drew back and fell to the ground.
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 the word of God.
The Lord cast them to the ground in order to show both His power and that He was going to His suffering voluntarily. Beyond this, He also arranges something else. So that no one would say that the Jews sinned not at all, since He Himself gave Himself into their hands and appeared to them, He therefore shows this miracle upon them, and it was sufficient to bring them to their senses. But when even after this miracle they remained in their malice, then He gives Himself into their hands.
Jn. 18:7. Again He asked them: Whom do you seek? They said: Jesus of Nazareth.
Jn. 18:8. Jesus answered: I told you that it is I; therefore, if you seek Me, let these go their way,
See how until the last hour the Lord does not abandon His love for the disciples. "If," He says, "you seek Me, let these go their way."
Jn. 18:9. That the saying might be fulfilled which He spoke: Of those whom You have given Me, I have lost none.
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.
It is wondrous how the soldiers did not seize the apostles together with Him and did not kill them even when Peter provoked them. Obviously, this was accomplished by the power of the One Who was taken by them, and by the saying which He had previously spoken, that none of them had perished (John 17:12). That the disciples remained unharmed by the power of the Lord's saying, the Evangelist also teaches us when he says, "that the word spoken by Him might be fulfilled, that I have not lost any of them." On account of their weakness, He places them outside of trials.
So He arranges things even now with us, although we are not aware of it. Therefore, if a temptation comes upon you, believe that if the Lord did not know that you could overcome it, He would not have allowed it to come to you, just as then with the disciples.
Jn. 18:10. Then Simon Peter, having a sword, drew it, and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Peter saw that the Lord had cast them to the ground; the Lord's words "let them go" filled him with boldness, and he thought that the time had come to take revenge, so he draws his sword and strikes the servant. If you ask why he had a sword, he who was commanded to have "neither bag nor two coats" (Matt. 10:10), know that he needed it for slaughtering the lamb, carried it with him even after the supper; or else, fearing an attack, he had prepared the sword beforehand for such an occasion. If you wonder how he who was told not to strike on the cheek (Matt. 5:39) was ready to commit murder, then hear that Peter was especially avenging not himself but his Teacher. Moreover, they were not yet fully perfect. For afterwards, I ask you to look at Peter: he suffers greatly and rejoices. But now, indignant at the injustice done to his Teacher, he aims at the very head and, failing to cut it off, at least cuts off the ear. Jesus reattaches and heals the ear, and by this miracle again restrains the mad Jews from their zeal for murder. And since the miracle with the ear was great, the evangelist notes the name of the servant, so that readers, in case of doubt, could seek out and investigate whether this really happened as described.
I ask you to notice that the cutting off of the right ear of the high priest's servant was a sign of their disobedience. For blindness came upon Israel, so that those who hear would not hear, because of their impiety against the Savior, which was especially strong among the high priests, which is why the sign—the removal of the ear—was on the servant of the high priest. The restoration of the ear points to the future restoration of the understanding of the Israelites, which they have now lost. For Elijah will come and lead them to Christ, and will unite them, the fathers, with us, the sons, as Malachi also prophesied (Mal. 4:6).
Jn. 18:11. But Jesus said to Peter: Put the sword into the sheath; shall I not drink the cup which the Father has given Me?
The Lord restrains Peter and says with a threat: "Put your sword into its sheath." At the same time He also comforts, saying: "Shall I not drink the cup which the Father has given Me?" For by this He shows that the sufferings depend not on their power, but on His own consent, and that He is not an opponent of God, but fulfills the will of the Father even unto death. By calling the sufferings a "cup," He indicates that death for the salvation of mankind is pleasant and desirable.
Jn. 18:12. Then the soldiers and the commander and the servants of the Jews seized Jesus and bound Him,
When the Lord had done everything that could have subdued them, and they did not understand, then He allowed them to lead Him away.
Jn. 18:13. And they led Him away to Annas first, for he was the father-in-law of Caiaphas, who was the high priest that year.
They bind Him and lead Him away to Annas, with a certain triumph on this occasion and boasting, as though they had won a great victory.
Jn. 18:14. This was Caiaphas, who gave counsel to the Jews that it was better for one man to die for the people.
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. Therefore, lest you, having heard of the bonds, be troubled, he reminds you of the prophecy, namely that both the bonds and the death were salvific, and for this reason the Lord endured them.
Jn. 18:15. Simon Peter and another disciple followed Jesus;
Who was this other disciple? The very one who wrote about this, but he conceals himself out of humility. Since he wishes to highlight the virtue that he followed Jesus while the others fled, he therefore conceals himself and places Peter before himself. "Simon Peter followed Jesus," he says, then adds: "and another disciple."
So, out of humility he conceals himself. And if he mentioned himself, he mentioned it so that we would know that he describes the events in the courtyard of the high priest in greater detail than the others, since he himself was inside the courtyard.
Jn. 18:15. The disciple was known to the high priest and entered with Jesus into the court of the high priest.
Look again how he deflects praise from himself. Lest you, having heard that John went with Jesus, should think something great of him, he says that he "was known to the high priest." "I," he says, "entered together with Him not because I was supposedly more courageous than the others, but because I was known to the high priest."
Jn. 18:16. But Peter stood outside at the door.
Concerning Peter, he declares that he followed Jesus out of love for Him, but stopped outside the courtyard because he was not acquainted.
Jn. 18:16. Then the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in.
That Peter would have entered, if he had been allowed, is evident from the fact that when John came out and told the gatekeeper to let him in, Peter immediately entered.
Why then did John not bring him in himself, but told the woman to do it? Because he held fast to Christ, followed Him unceasingly, and did not want to be separated from Him.
Jn. 18:17. The maidservant who kept the door then said to Peter: "Are you not also one of this Man's disciples?"
The woman asks Peter without audacity, without rudeness, but very meekly. For she did not say "are you not also one of the disciples of this deceiver," but rather "of this Man," and these were more the words of one who felt pity and compassion for the person. She said "are you not also one of the disciples" because John was inside the courtyard. This woman spoke so meekly, yet he noticed none of this, and disregarded the prediction of Christ.
Jn. 18:17. He said: no.
So weak in itself is human nature when it is forsaken by God. Some, vainly wishing to please Peter, say that Peter denied not because he was afraid, but because he constantly desired to be with Christ and to follow Him; and he knew that if he declared himself a disciple of Jesus, he would be separated from Him, and would not have the opportunity to follow Him and see the beloved. Therefore he denied, saying that he was not a disciple.
Jn. 18:18. Standing by were the servants and officers, who had made a fire of coals, because it was cold, and they were warming themselves. And Peter was standing with them and warming himself.
With this same thought he also warmed himself. For outwardly he did the same thing as the servants, as one of them, so that they would not detect him by a change in his countenance, drive him out from their midst as a disciple of Christ, and deprive him of the opportunity to see Him.
Jn. 18:19. The high priest then asked Jesus about His disciples and about His teaching.
The high priest asks Jesus about the disciples, perhaps in this manner: "Where are they, who are they, for what purpose did He gather them, and what is His intention?" He wanted to convict Him as some kind of innovator or instigator.
He also asks about the teaching: what it consists of, whether it differs from the Law, whether it is contrary to Moses, so that he might find in the teaching as well a pretext to kill Him, as one who opposes God.
Jn. 18:20. Jesus answered him: I spoke openly to the world; I always taught in the synagogue and in the temple, where the Jews always gather, and I said nothing in secret.
What then does the Lord do? He responds to his suspicions. "I," He says, "have said nothing in secret." You suspect Me of being some kind of rebel, secretly forming some conspiracies; but I tell you that in secret I have said nothing, that is, nothing seditious, and as you suppose, I introduce nothing new, and with cunning and secret intent I have said nothing of My own.
If we understand these words of the Lord not in accordance with the suspicion of the high priest, then He will appear to be speaking a lie. For He said many things in secret, namely those things that exceeded the understanding of the common people.
Christ, having said "I spoke nothing in secret," recalls the prophecy that says: "I have not spoken in secret, nor in a dark place of the earth" (Isa. 45:19).
Jn. 18:21. Why do you ask Me? Ask those who heard what I spoke to them; behold, they know what I said.
"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. And these very officers had previously testified thus: "Never has a man spoken like this Man" (Jn. 7:46).
Jn. 18:22. When He said this, one of the officers standing nearby struck Jesus on the cheek, saying: is that how You answer the high priest?
And after such an answer they do not marvel at Him, but strike Him on the cheek! What could be more insolent than this? But He Who can shake and destroy all things does nothing of the sort, but speaks words that can tame every brutality.
Jn. 18:23. Jesus answered him: If I have spoken evil, show what is evil; but if well, why do you strike Me?
"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 teaching. But if I taught well, and you, officers, marveled at Me, then why do you now strike Me, at whom you previously marveled?
This servant struck the Lord in order to free himself from a great charge. Since Jesus called those present as witnesses, saying: "Behold, they know what I said," this servant, wishing to divert from himself the suspicion that he was among those who marveled at Jesus, struck Him.
Jn. 18:24. Annas sent Him bound to the high priest Caiaphas.
Since they found no fault in Him, they lead Him away to Caiaphas, perhaps hoping that he, being more cunning, would find something against Jesus worthy of death, either by catching Him in some answer, or by convicting Him of some deed.
Jn. 18:25. Simon Peter was standing and warming himself. Then they said to him: Are you not also one of His disciples? He denied it and said: No.
Jn. 18:26. One of the servants of the high priest, a relative of the one whose ear Peter had cut off, says: Did I not see you with Him in the garden?
Jn. 18:27. Peter denied again; and immediately the rooster crowed.
And Peter, the ardent lover, is overcome by such insensibility that they have already led the Teacher away, yet he still does not move from his place and warms himself, so that he is questioned again, and he denies Him — and not only a second time, but even a third.
Why did all the evangelists write about Peter in agreement? Not in order to condemn their fellow disciple, but to teach us how bad it is not to turn to God in all things and to rely on oneself.
One must marvel at the compassion of the Master as well. He is bound; He is led from place to place; yet He did not abandon His care for His disciple, but, turning, looked at Peter, as another evangelist notes (Luke 22:61), and with this look reproached him for his weakness and stirred in him repentance and tears.
What happened then to Peter, the same many of us now experience in ourselves, as can be seen. The Word of God that is within us is bound and, as it were, taken captive, enslaved now by sorrow, now by pleasure. For we are bound by both and led into captivity, either by worldly pleasures or by sorrows, forgetting God. Then the Word is condemned, and irrationality prevails, and the servant strikes the Master, for such is the uprising of the passions. Our mind, like another Peter, often trusts in itself that it will not deny the Word, and therefore stands and warms itself. It "stands" because it does not bow down, does not humble itself, but equally and stubbornly remains in self-confidence. It "warms itself" because it is inflamed with self-confidence, from fervor and pride. But a "servant girl" exposes it — some small and enfeebling pleasure — and it immediately denies the Word and submits to irrationality. Or some sorrowful temptation exposes it, just as then a "servant" exposed Peter, and then its powerlessness is revealed. But let us pray that Jesus, the Word of God, would look upon us and rouse us to repentance and tears, when we go out from the court of the prince of this world, that high priest who crucifies the Lord. For when we go out from this world, which is the court of the prince of the world, only then shall we awaken to sincere repentance, as the Apostle Paul also says: "Let us go forth to Him outside the camp, that is, this world, bearing His reproach" (Heb. 13:13).
Jn. 18:28. From Caiaphas they led Jesus to the Praetorium.
The Lord is led through many tribunals, with the thought that they would disgrace Him; but the truth, on the contrary, was revealed all the more, through the examination of the case by many tribunals. For the Lord came out of all of them uncondemned, having received irrefutable vindication.
They lead Him to the Praetorium, because they themselves did not have the authority to put anyone to death, since they were under the dominion of the Romans. At the same time, they were afraid that they might afterwards be subjected to trial and punishment for having put Him to death without a trial.
Jn. 18:28. It was morning;
"It was morning," he says, so that you might know that Caiaphas interrogated the Lord at midnight, for He had been led to Caiaphas before the rooster crowed. What he asked the Lord, this evangelist passed over in silence, but the others have told. When the night had passed in these interrogations, in the morning they lead Him to Pilate.
Jn. 18:28. And they did not enter the Praetorium, so as not to defile themselves,
What madness! When they kill unjustly, they do not think that they are defiled. But to enter the judgment hall they consider a defilement for themselves.
Jn. 18:28. But so that they could eat the Passover.
The Lord performed it on the first day of unleavened bread (Mark 14:12). Therefore, by Pascha we must understand either the entire seven-day feast, or understand it in this way: that on this occasion they were supposed to eat the Pascha on Friday evening, but He performed it one day earlier, so as to reserve the slaying of Himself for Friday, when the Old Testament Pascha was also celebrated.
Jn. 18:29. Pilate went out to them and said: What do you accuse this Man of?
Pilate acts somewhat more justly. He himself comes out. And although he saw the Lord bound, nevertheless, he did not consider this sufficient for the accusation of Christ, but asks why He is bound.
Jn. 18:30. They answered and said to him: If He were not an evildoer, we would not have delivered Him to you.
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.
Jn. 18:31. Pilate said to them: Take Him yourselves, and judge Him according to your law.
Since they bring forward no accusation, he says, "Take Him yourselves." Since you claim the right of judgment for yourselves and boast that you would never act unjustly (for they say, "If He were not an evildoer, we would not have delivered Him to you"), then take Him yourselves and judge Him. But if you have brought Him to me and give His case the appearance of a trial (a legal form), then it is necessary to state what this Man is guilty of. So judge Him yourselves, for I cannot be such a judge; if your law punishes without guilt, then judge Him yourselves.
Jn. 18:31. The Jews said to him: it is not lawful for us to put anyone to death, –
To this they say: "It is not lawful for us to put anyone to death." They say this knowing that the Romans condemn rebels to crucifixion. So that the Lord would be crucified, and His death would be more shameful, and they would proclaim Him accursed, for this reason they pretend to say that they are not permitted to kill anyone. But how then did they stone Stephen? However, I have said that they say this because they wish the Lord to be crucified. It is as if they said: "It is not lawful for us to put anyone to death on the cross, but we desire that This One be crucified."
Jn. 18:32. That the word of Jesus might be fulfilled, which He spoke, signifying by what death He would die.
"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). So when the Jews said that it was not lawful for them to put anyone to death, then the Gentiles take Him, and according to their custom crucify Him on the cross, and thus the word of Jesus is fulfilled in both respects: in that He was delivered to the Gentiles, and in that He was crucified.
Jn. 18:33. Then Pilate entered the Praetorium again, and called Jesus, and said to Him: Are You the King of the Jews?
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.
Jn. 18:34. Jesus answered him: Do you say this of yourself, or did others tell you about Me?
And Christ asks him whether he says this of himself, or from others? Not because He does not know, but because He wishes to expose the evil intent of the Jews in such a way that even Pilate would condemn them.
And in another way. The Lord asks Pilate whether he asks this of himself or at the suggestion of others, and thereby exposes him of foolishness and unjust judgment. He speaks to Pilate as if to say: "If you say this of yourself, then point out the signs of My insurrection; but if others have reported this to you, then conduct a thorough investigation."
Jn. 18:35. Pilate answered: Am I a Jew? Your own nation and the chief priests have delivered You to me; what have You done?
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?"
Jn. 18:36. Jesus answered: My Kingdom is not of this world;
The Lord answers: "My kingdom is not of this world," and by this answer accomplishes two things: first, He leads Pilate to the knowledge that He is not a mere man nor one of earthly beings, but God and the Son of God; second, He destroys the suspicion of seizing supreme power. "My kingdom is not of this world": therefore do not fear Me, as though I were a tyrant and rebel.
Jn. 18:36. if My Kingdom were of this world, then My servants would fight for Me, so that I would not be delivered to the Jews;
Here he also shows the weakness of our (earthly) kingdom, for it has power in its servants, whereas the Kingdom on High is powerful in itself and has need of no one. But the Manichaeans find in these words a pretext to say that this world is alien to the good God. "For," they say, "the Son of God says that My Kingdom is not from here." But, O madmen, first examine this saying carefully.
Jn. 18:36. But now My Kingdom is not from here.
He said "My kingdom is not of this world," and again — "not from here," but He did not say "it is not in this world and not here." He reigns in this world, provides for it, and governs all things according to His will. But His kingdom is "not of this world," but from above and before the ages, and "not from here," that is, it did not originate from the earth, although it has power and abides here, but it is not from here, and does not consist of what is below, and does not fall. Then, how would one need to understand the words "He came to His own" (John 1:11), if this world were not His own?
Jn. 18:37. Pilate said to Him: so You are a King? Jesus answered: you say that I am a King. For this I was born and for this I came into the world, to bear witness to the truth;
When Pilate asked the Lord whether He was a King, He answered: "For this I was born," that is, to be a King. I have this by essence and by birth from the Father. For the very fact that I was born of a King testifies that I am a King. Therefore, when you hear that the Father gave the Son life, and judgment, and all else (John 5:22, 26), understand the word "gave" as meaning He "begat" Him, so that He has life, judges, and all this comes from the Father to the Son by nature. "For this I came into" this "world," to say this, and to teach, and to convince all that I am King, Master, and Lord.
Some understood the words "For this I was born" as indicating not the pre-eternal birth from the Father, but the birth in the last times from the Virgin. I became man and was born of Mary in order to destroy falsehood and the devil and to prove that the Divine nature reigns over all. Thus, the truth consists in knowing Me and being saved through this knowledge. I came in order to impart to people the true knowledge of God and to grant them salvation.
Jn. 18:37. Everyone who is of the truth hears My voice.
Wishing by this to attract Pilate's attention and incline him to hear His words, He says: "Everyone who is of the truth hears My voice." Therefore you too, Pilate, if you are a child of the truth and love it, will hear My voice and believe that I am a King, but not such as the kings of this world are; I have authority not acquired, but natural, belonging to Me by My very birth from God and King. He also hints here that the Jews are not of the truth, because they do not wish to hear His voice; and if they are not of the truth, then without doubt they have fabricated everything against Him falsely, and He is truly not deserving of death.
Jn. 18:38. Pilate said to Him: What is truth?
With these few words He so captivated Pilate that Pilate asked about truth, what it is. For it had nearly vanished among men, and no one knew it, and all were already in unbelief.
Jn. 18:38. And when he had said this, he went out again to the Jews and said to them: I find no fault in Him at all.
But since this question required special time for resolution, and now it was necessary to deliver Jesus from the fury of the Jews, Pilate goes out to them and says: "I find no fault in Him," and he says this reasonably.
Jn. 18:39. But you have a custom, that I should release one unto you at the Passover;
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. So too they introduced this without any rational basis, while in other matters they neglected the rites prescribed by the law. Then, one may say that in Scripture there is also found a similar legal provision, from which they could have taken occasion to introduce into custom such releases of condemned persons. For concerning involuntary murder it is written: "If someone, not out of enmity and without particular intent, causes harm to his neighbor, throws a vessel or a stone, and the fallen object strikes a passerby, and that person dies, then such a killer is involuntary. The whole synagogue (assembly) shall judge concerning this, and they shall free him from death, for he did not kill with malicious intent, but they shall place him in a city of refuge, that is, punish him with exile." From this, perhaps, as we conjecture, they took occasion and introduced such a custom of releasing one of those condemned for murderous intent. The law prescribes that this matter be conducted by the Jewish synagogue, but since the Jews were under the authority of the Romans, the right to release prisoners they also yielded to Roman governors, as now to Pilate.
Jn. 18:39. Do you want me to release to you the King of the Jews?
For he did not say "although He has sinned and is worthy of death, yet for the sake of the feast forgive Him," but first declared Him free from all guilt, and only then proposed to them His release as well. Therefore, if Jesus is released, He owes them nothing at all, for they released an innocent man. If they condemn Him, their malice will be proven by this, because they condemned an innocent man.
Look: even the title "King of the Jews" has a certain meaning of its own. By this, Pilate evidently expresses that Jesus is not at all guilty, but that they accuse Him in vain, as though He were seeking kingship. For one who proclaims himself king and rises up against the dominion of the Romans, a Roman governor would not have released. Therefore, by saying "I will release the King of the Jews," Pilate declares Jesus to be utterly innocent and mocks the Jews, speaking as if to say: "The One against Whom you bring false accusations that He proclaims Himself king, the One you call an insurgent and rebel—Him I find it necessary to release, evidently because He is not such a person."
Jn. 18:40. Then they all cried out again, saying: Not Him, but Barabbas. Now Barabbas was a robber. 2
See to what extent the malice of the Jews is displayed. They beg for Barabbas, a notorious robber, to be set free, but deliver up the Lord.