Chapter Eighteen

¹ When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus often resorted there with his disciples. He said not, “When Jesus had prayed these things,” but, “When Jesus had spoken these things.” For the thing was not a prayer, but a discourse, made for the comforting of the disciples. And in the middle of the night He journeys, and crosses a river, and hastens to come to the place known to the traitor, delivering Himself up to the murderers; that He may show that willingly He comes to the passion, and that He may cut off from the Jews the labour of seeking Him. For lest they should be worn out, going about here and there and seeking Him, He goes Himself to them, and casts Himself into their hands; for He is found in the garden as it were in a prison. And lest you should think that He withdrew into the garden as hiding Himself, the Evangelist adds that “Judas also knew the place.” So that, wishing rather to manifest Himself, and not to hide Himself, He came to this place. And Judas knew the place, because Jesus often resorted there. For the Lord pursued the desert places and the workshops of stillness, and especially when He delivered some more mystical thing. But whence did Judas know that Jesus was in the garden at this hour, and supposed not rather to find Him sleeping in a house? He knew that the Lord often passed the night abroad, and for this cause then also he went forth out. And besides, he knew that especially at the season of a feast He had the custom of teaching the disciples something more lofty; and since it was then a feast, he conjectured Him to be there with the disciples.

² Judas then, having received a band of men and officers from the chief priests and Pharisees, comes there with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said to them, Whom seek you? They answered him, Jesus of Nazareth. Jesus says to them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said to them, I am he, they went backward, and fell to the ground. The band they persuade to work with them by money; for such is the soldiery, a thing bought with gold. And many came, fearing them that followed Jesus, and clung to Him because of His word and His wonders. And lanterns and torches they bring, lest He should escape them, hiding in the darkness. But He was so far from fleeing, that He even went forth to them, delivering Himself up. And He asks, not as needing to learn; for “He knew,” it says, “all things that should come upon him.” So that since He knew that they came against Him, He asks not as needing to learn, but wishing to show that, though present, He was not seen by them nor recognized. But He asks as a stranger; and neither from His voice do they recognize Him, neither the others, nor Judas himself. For that they knew Him not by reason of the darkness—the Evangelist has foretold that they came with lanterns. But if by reason of the darkness they knew Him not (let us grant it), yet from His voice at least they ought to have recognized Him. He asks, then, that He may show, as we said, that neither from His form nor from His voice did they recognize Him. So unspeakable, then, was His power, that they could not even crucify Him, except He willingly yielded. And this was not the only thing—the blinding of their eyes—but also the casting them backward upon their faces by a bare question only. And it would be a sign that they who came against Jesus fell, of the universal fall of the nation, which came upon them afterward, after the death of Christ; as Jeremiah also prophesied, “The house of Israel is fallen; there is none to raise it up.” All they, then, that set themselves against the word of God, fall. And the garden, from which our salvation took its beginning, would be an antitype of paradise. For having fallen in the garden of paradise, we beheld in a garden the saving passion of Christ receiving its beginning, and setting right again all that was formerly grievous.

³ Then asked he them again, Whom seek you? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore you seek me, let these go their way: that the saying might be fulfilled, which he spoke, Of them which you gave me have I lost none. He cast them backward upon their faces, at once showing forth His power, and that willingly He comes to the passion; and besides these things, dispensing yet another thing. For lest any should say that the Jews sinned in nothing, since He delivered Himself up to them, and made Himself manifest—therefore He shows them this sign, sufficient to beat them back. But since they continued in their wickedness even after this wonder, then at length He delivers Himself up. And see how not even to the last hour does He relax His love toward the disciples. For “if you seek me,” He says, “let these go their way: that the saying might be fulfilled which he spoke, Of them which you gave me have I lost none.” But the Lord spoke of the loss of the soul, which none of them that had been made His disciples underwent; whereas the Evangelist took this of the bodily preservation. And it is a marvel how they did not seize the apostles also, and cut them down, especially as Peter had provoked them. Whence it is plain that the power of Him that was seized wrought this, and the declaration which He had foretold, that “none of them is lost.” This therefore the Evangelist also teaches us, that it was of the Lord’s declaration that the disciples were not cut down, saying, “That the saying might be fulfilled which he spoke, I have lost none of them”; for because of their weakness He keeps them outside of temptations. So now also He dispenses for us, if we be wise. So that whenever a temptation comes upon you, believe that, had He not known you could escape it, He would not have suffered it to come upon you, even as neither then upon the disciples.

⁴ Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus to Peter, Put up your sword into the sheath: the cup which my Father has given me, shall I not drink it? Peter, seeing the Lord cast them backward upon their faces, and being filled with courage by the Lord’s voice when He said, “Let these go their way,” thought that it was now the season for defence, and so draws the sword, and smites the servant. But if you seek how he that was commanded to have neither scrip nor two coats had a sword—learn that he had need of it because of the lamb, and bare it even after the supper; or also, fearing the assault, he had long beforehand prepared himself for this. And if you are at a loss how he that was not even to strike a blow, but was commanded rather to be struck, prepared himself for slaughter—you shall hear that, first of all, he defended not himself, but his teacher; and then, that they were not yet perfect; for in later times behold him for me, how, suffering the uttermost, he rejoices. But now, being indignant for his teacher’s sake, he rushes even at the very head; and if you seek to learn how, not reaching even that, he cuts off at least the ear. And by this wonder again He checked the senseless Jews from their rush toward slaughter. And since the wonder concerning the ear was great, for this cause the Evangelist adds also the name of the servant, that it might be open to the readers, if they disbelieved, to seek and to examine whether it so came to pass. But the Lord restrains Peter, and threatens him (“Put up,” He says, “your sword into the sheath”), and comforts him also in saying, “The cup which my Father has given me, shall I not drink it?” For He shows that it is not of their power, but of His own permission, that He suffers, and that He is no adversary of God, but does the will of the Father even to death. And by the saying “cup” He hints at the sweetness and the longed-for character of the death that is for the salvation of men. And do you consider for me that the cutting off of the right ear of the servant of the high priest was a symbol of their disobedience. For a hardening came upon Israel, that hearing they should not hear, because of their impiety against the Saviour, which came especially upon the chief priests; wherefore also the symbol of the taking away of the ear was about a household servant of the high priest. And the ear being set in its place again signifies the later restoration of the Israelites; for Elijah, coming, shall restore them to Christ, even as Malachi also prophesied.

⁵ Then the band and the captain and officers of the Jews took Jesus, and bound him, and led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. When He had done all things that were fit to beat them back, but they understood not, then at length He permitted them to lead Him away. And they both bind Him and lead Him away to Annas, as it were making a show of what had come to pass, and exulting, as having set up a great trophy. And he makes mention of the prophecy of Caiaphas, wishing to show that for the salvation of the world these things came to pass, and that so great was the excess of the truth, that even the enemies foretold these things. For lest, hearing of bonds, you should be troubled, he reminds you of the prophecy, that both the bond and the death were salvific, and that for this cause He endured these things.

⁶ And Simon Peter followed Jesus, and so did another disciple: that disciple was known to the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known to the high priest, and spoke to her that kept the door, and brought in Peter. Who was the other disciple? This very one that wrote it; but he hides himself for lowliness’ sake. For since he is about to relate a thing well done—that, when the others had leaped away, he himself followed—for this cause he hides himself, and sets Peter before himself. For “Simon Peter,” he says, “followed Jesus”; then he adds, “and the other disciple.” For lowliness’ sake, then, he hides himself. And this very thing, that he makes mention of himself, for this he makes mention, that we may learn that he relates the things in the court more exactly than the others, as being within. And see how he cuts short his own praise. For lest, hearing that John went in with Jesus, you should think something great concerning him, he says that he was known to the high priest. “For not as being more manly than the others did I go in,” he says, “but as being known to the high priest.” But Peter he proclaims, as having followed indeed through longing, but, through not being known, standing without. For that Peter also would have gone in, if he had been permitted, is plain. For when John went out, and bade the portress bring him in, straightway Peter went in. But why did John not bring him in himself, but committed this to the woman? Because he clave exceedingly to Christ, and followed Him, and would not be parted from Him.

⁷ Then says the damsel that kept the door to Peter, Are not you also one of this man’s disciples? He says, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. The damsel asks Peter, not boldly, nor harshly, but even very gently. For she said not, “Are you also one of the disciples of the deceiver?” but, “of this man”—which was rather of one pitying and dealing kindly. And she said “Are not you also,” since John was within. But while the woman spoke thus mildly, he perceived none of these things, neither laid to heart the foretelling of Christ; so weak a thing is human nature, when it is forsaken of God. But some, granting an idle favour to Peter, say that Peter denied not as fearing, but because he wished ever to be with Christ and to follow Him, and knew that, if he confessed himself a disciple of Jesus, he would be parted from Him, and would no more have room to follow and to behold Him whom he longed for; and for this cause he denied, saying, “I am not.” Since the warming of himself also he did from such a purpose. For he feigned to do the things of the officers, as one of them, lest, being detected by the dejection of his countenance, he should be shut out from beholding Christ, being driven from the midst as a disciple of His.

⁸ The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, where all the Jews resort; and in secret have I said nothing. Why do you ask me? ask them which heard me, what I have said to them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Do you answer the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why do you smite me? The high priest asks Jesus concerning the disciples, perhaps such things as these: Where are they, and who are they, and with what aim He gathered them, and what He purposed; for he wished to convict Him as some innovator or seditious person. And concerning the doctrine he asks, what manner of thing it was—whether it did not depart from the law, and was at strife with Moses; that, finding from this an occasion, he might kill Him as a fighter against God. What then does the Lord? He answers him with respect to his suspicion. “I,” He says, “in secret have said nothing. For you suspect me to be some seditious person, secretly contriving certain plots; but I tell you that I have spoken nothing in secret”—that is, “Nothing seditious, and, as you suppose, with an innovating and crafty and hidden purpose have I spoken anything of mine own.” Since, if we understand it not thus, that the Lord said this with respect to the suspicion of the high priest, He will appear to speak falsely; for He spoke many things in secret, namely such as were loftier than the understanding of the many. And the “Why do you ask me? ask them which heard me” is not of one acting presumptuously, but of one confident in the truth of what He had said. “For ask,” He says, “the enemies, the plotters, these officers that have bound me.” For this is the indisputable proof of the truth, when one has the enemies for witnesses of what he says. “For these very officers,” He says, “are they that formerly said, Never man spoke like this man.” Having answered thus, then, He is not marvelled at, but smitten; than which what could be more insolent? And being able to shake all things together and to make them vanish, He does none of these things, but utters words able to loose all savagery. “For if,” He says, “you have wherewith to lay hold of the things said by me, prove that I spoke evil; but if you have not, why do you rage?” And so: “If I have spoken evil”—that is, “If I taught evil, when I taught in the synagogues, come forward now and bear witness concerning this evil teaching of mine, and satisfy the high priest who now asks me concerning my doctrine; but if I taught well, and was marvelled at by you the officers, why do you smite me now, whom formerly you did marvel at?” So then the officer smote the Lord, ridding himself of a great accusation. For since Jesus called them that stood by to be witnesses, saying, “Behold, these know what I said,” the officer, wishing to rid himself of the suspicion that he was of them that marvelled at Jesus, smote Him. And Christ, having said, “I have spoken nothing in secret,” reminds us of the prophecy which says, “I have not spoken in secret, neither in a dark place of the earth.”

⁹ Now Annas had sent him bound to Caiaphas the high priest. And Simon Peter stood and warmed himself. They said therefore to him, Are not you also one of his disciples? He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter cut off, says, Did not I see you in the garden with him? Peter then denied again: and immediately the cock crew. They lead Him away to Caiaphas, because they found in Him no cause, perhaps suspecting that he, being wiser, would find somewhat worthy of death against Jesus, having tripped Him up either in some answer or having caught hold of some deed. But Peter, the warm lover, was held by so great a stupor, that, when his teacher was led away, he does not even move, but still warms himself; so that, being again questioned, he denies, and not a second time only, but also a third. And wherefore did all the Evangelists together write concerning Peter? Not as accusing their fellow disciple, but teaching us how great an evil it is not to commit the whole to God, but to be confident in oneself. And one must marvel at the Master’s love toward man, that, even bound and led away, He neglected not the disciple, but turning, looked upon Peter, as another Evangelist says, and by the look reproached him with his weakness, and stirred him up to repentance and tears. And what Peter then suffered, it is possible now also to see many of us suffering. For the word of God that is in us is bound, and is as it were taken captive, being enslaved either by grief or by pleasure. For on both sides we are bound and led away, either by the pleasant things of the world or by the grievous, forgetting God; and the reason is condemned, and unreason prevails, and the servant smites the master; for such is the insurrection of the passions. And our mind, like a certain Peter, oftentimes acts presumptuously, as though it would never deny the word; wherefore also it stands and warms itself. It stands, indeed, as not bending, nor humbling itself, but standing fast upon its presumption and abiding therein. And it is said to warm itself, as being sick with the heat and the inflation of presumption. And a damsel convicts it—some small pleasure, and effeminating—and straightway it denies the word, and is led away by unreason. But also by some grievous temptation it is convicted, even as then Peter by a servant, and so its weakness is shown forth. But let us pray that Jesus the Word of God may look upon us, and stir us up to repentance and tears, when we are gone forth without the court of the high priest that crucifies the Lord, who is the world-ruler. For when we are gone forth out of the world, which is the court of the world-ruler, then indeed, then, shall we rise to sincere repentance; even as Paul also says, “Let us go forth to him without the gate”—that is, of the world—“bearing his reproach.”

¹⁰ Then led they Jesus from Caiaphas to the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out to them, and said, What accusation bring you against this man? They answered and said to him, If he were not a malefactor, we would not have delivered him up to you. Then said Pilate to them, Take you him, and judge him according to your law. The Jews therefore said to him, It is not lawful for us to put any man to death: that the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die. They bring the Lord before many tribunals, themselves indeed thinking to dishonour Him, but the truth being rather made manifest through the many tribunals. For the Lord, coming forth blameless through all these, had an incontestable might. They lead Him, then, to the judgment hall. For they themselves had not authority to slay Him, since affairs lay under the Romans; and withal they feared lest afterward they should suffer punishment, being accused of having slain Him without trial. “And it was early,” he says, that you might learn that half the night He was questioned by Caiaphas. For before the cock crew He was led away to Caiaphas. And how He was questioned by him, this Evangelist passed by, but the others told it. And the night being thus spent, at early morning He is led away to Pilate. “And they themselves went not into the judgment hall, lest they should be defiled.” O the folly! Murdering unjustly, they thought not to be defiled; but setting foot in a tribunal, they accounted that they defiled themselves. And what is, “that they might eat the passover”? And yet the Lord had kept it on the first day of unleavened bread. Either, then, we shall understand by “passover” the whole feast, the seven days; or that they were then to eat it on the evening of the preparation, but He delivered it a day before, keeping His own slaying for the preparation, when also the ancient passover came to pass. But Pilate, doing a more equitable thing, himself goes forth; and since he saw the Lord bound, he thought not on that account to have already conviction against Christ, but asks the cause of the bonds. And they, having nothing to say, “If he were not a malefactor,” say they, “we would not have delivered him up to you.” Do you see them everywhere shirking the proofs? Annas asked, and finding nothing, sent Him to Caiaphas. He again, having examined Him, sends Him to Pilate. Then Pilate asks, “What accusation have you against this man?” And not even here have they anything to say. Whence, since they say nothing, “Take you him,” says he. “For since you entrust the judgment to yourselves, and slay men, as though you would never do anything unjust—if he were not a malefactor, you say, you would not have delivered him up; take him yourselves, and judge him. But if you have brought him to me, and put about the matter the form of a tribunal, it is needful to speak the charges against the man. Judge him therefore yourselves; for I would not be such a judge. If then your law punishes without cause, judge you him.” But they say, “It is not lawful for us to put any man to death.” And this they say, knowing that the Romans condemn rebels to the cross. That the Lord, then, might be crucified, and His death be made a spectacle and held up to view, for this cause they pretend that it is not lawful for them to put to death; since how did they stone Stephen? But, as I said, wishing the Lord to be crucified, this they say; as though they had said, “It is not lawful for us to put any to death by the cross; but to have this man crucified is our longing.” “That the saying of Jesus might be fulfilled,” which He spoke concerning His death—namely, that He should be lifted up, or that He should be slain not by the Jews only, but also by the Gentiles. When the Jews, then, had said, “It is not lawful for us to put any man to death,” the Gentiles henceforth take Him, and crucify Him according to their custom; and so the saying of Jesus is fulfilled on both sides, both from His being delivered to the Gentiles, and from His being crucified.

¹¹ Then Pilate entered into the judgment hall again, and called Jesus, and said to him, Are you the King of the Jews? Jesus answered him, Do you say this thing of yourself, or did others tell it you of me? Pilate answered, Am I a Jew? Your own nation and the chief priests have delivered you to me: what have you done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate called Jesus privately, since there was a great opinion concerning Him, and he wished to learn exactly, being rid of the tumult of the Jews. He asks Him, therefore, whether He is a king; bringing into the midst that which was bruited about among all. But Christ asks him whether he says this of himself or from others—not as ignorant, but wishing to lay bare the wicked purpose of the Jews, so that they might be accused even by Pilate. Wherefore Pilate also, accordingly, brings forward His being delivered up by the Jews, and ridded himself of blame. And otherwise also: the Lord asks Pilate whether he says this of himself, or persuaded by others. For He convicts him through this, as being senseless, and judging without discernment; and as it were says such things to Pilate: “If you say this of yourself, show the signs of my rebellion; but if you were taught it by others, then make an exact examination.” But he, that he heard it from others, says not; but simply follows the verdict of the people, and, “They have delivered you,” says he, “to me.” And the “What have you done?” seems to be the word of one embittered, and now grown harsh. “Speak; what have you done?” But the Lord, by His defence that “My kingdom is not of this world,” accomplishes two things: one, He leads Pilate up to know that He is no bare man, nor of the things below, but God, and Son of God; the other, He dissolves the suspicion of tyranny. “For my kingdom is not of this world. So fear me not as a tyrant and a seditious person. For if my kingdom were of this world, my servants would fight, that I should not be delivered up.” And here He shows also the weakness of the kingdom that is among us, that it has its strength in servants; but that which is above is self-sufficient, needing nothing. But the Manichaeans, taking from hence an occasion, say that this world is alien to the good God. “For the Son of God,” say they, “says that my kingdom is not from hence.” But, you senseless ones, learn first from the wording. For He said, “My kingdom is not of this world,” and again, “It is not from hence.” He said not, “It is not in the world,” nor, “It is not here.” For He reigns indeed in the world, and takes forethought for it, and as He wills orders all things. But His kingdom is not of the world—that is, it does not derive its constitution from below, neither is it perishable, but here indeed it holds sway, having its constitution and root from above. Moreover, He has a world that is His own.

¹² Pilate therefore said to him, Are you a king then? Jesus answered, You say that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. Every one that is of the truth hears my voice. Pilate says to him, What is truth? And when he had said this, he went out again to the Jews, and says to them, I find in him no fault at all. But you have a custom, that I should release to you one at the passover: will you therefore that I release to you the King of the Jews? Pilate having asked the Lord whether He is a king: “I,” He says, “to this end was born”—that is, “to be a king. For I have this even from the very being begotten of the Father. For this very thing, the being begotten of a king, bears witness that I am a king.” So that even when you hear that the Father gave life to the Son, and judgment, and all other things, so understand the “He gave” as instead of “He fathered him,” so as to have life, and to judge; and naturally all these things are present to the Son from the Father. “And for this cause came I into the world, that I might say this very thing, and teach it, and persuade all, that I am King, and Master, and Lord.” And wishing through these things to draw Pilate, and to persuade him to receive the things spoken, He says, “Every one that is of the truth hears my voice. So that you also, O Pilate, if you are a child of truth, and long for it, shall hear my voice, and shall believe me to be a king—not such as they of the world, having an acquired rule, but having it by nature, and from the very being begotten of God and a king.” And He hints here also at the Jews as not being of the truth, since they will not hear His voice. And not being of the truth, they altogether forge false things against Him, and not truly is He liable to death. So then He took Pilate captive by these brief words, so that Pilate asked concerning truth, “What is it?” For it had well-near vanished from among men, and was unknown by all, who were still in unbelief. But since the question needed a season of its own, while the pressing thing was to snatch Jesus from the rush of the Jews, for this cause he goes out to them, and says, “I find in him no fault.” And this too wisely. For he said not, “Even if he has sinned, and is worthy of death, yet grant him for the feast’s sake”; but first, having ridded Him of all blame, then he asks them concerning His release. So that, if Jesus were released, no thanks should be owed them, for they had released the guiltless; but if they condemned Him, their wickedness might be shown, that they condemned the guiltless. And consider the “the King of the Jews,” what manner of meaning it has. For openly through this Pilate makes his defence, that Jesus had done no wrong, but was vainly accused by them, as desiring a kingdom. For the lieutenant of the Romans would not have released one that made himself a king, and rose up against the dominion of the Romans. So that in saying, “Shall I release the King of the Jews?” he proves Jesus altogether guiltless, and laughs the Jews to scorn, as though he said such things as these: “Whom you slanderously charge as aspiring to a kingdom, whom you call a rebel and seditious—this man I ask to release; plainly, then, as not being such.” But some understood the “To this end was I born” not as showing the eternal generation from the Father, but the later one from the Virgin. “For to this end was I made man, and born of Mary, that I might destroy the lie and the devil, having shown the divine nature reigning over all. This therefore is truth, the knowledge of me, and the salvation that is through it. For this cause, then, I came, that I might bestow both the true knowledge of God and salvation.” And it is worth examining whence the Jews, taking their start, had the custom of releasing one prisoner. First, then, it may be said that, teaching for doctrines the commandments of men, they ordered most things by their own opinions, and used not the laws of God; whence they had this also in such an unreasonable custom, as men henceforth broken loose from the legal ordinances. Then, such an enactment also is found in the Scripture, from which it was likely that they, taking their start, had the custom of such releases of the condemned. For it is written concerning him that slays involuntarily—if not through enmity, nor purposing to do evil to his neighbour, one cast a vessel or a stone, and the thing falling smote him that chanced to be there, and the man died—that such a one is an involuntary slayer, and the whole congregation shall judge, and shall release him from death (for he slew not with a malicious purpose), but shall set him in the city of refuge—that is, shall punish him with exile. From this, perhaps, taking their start, as we conjecture, they had such a custom, to release one of them that were condemned upon a charge of bloodshed; and whereas this belonged to the congregation of the Jews, yet now they make the rulers lords of the releasing. [Headings of what follows:] Concerning the scourging of Christ. Concerning the crucifixion of Christ. Concerning those that stood by the cross. Concerning the request for the Lord’s body. Concerning the burial of him.

¹³ They cried then again all, saying, Not this man, but Barabbas. Now Barabbas was a robber.