Homilies on the Gospel of John — Homily 83

Death is a terrible thing and full of terror, but not for those who have learned the true wisdom that comes from above. A person who knows nothing certain about what lies ahead, but thinks death is simply the complete dissolution and end of life, understandably shudders and is afraid, as if he were passing into non-existence. But we who, by the grace of God, have learned the hidden and secret things of His wisdom, and believe this event to be a departure to another place, should have no reason to tremble. Instead, we should rejoice and be glad that we are leaving this perishable life and going to one that is far better and brighter, and that has no end. Christ teaches this through His actions by going to His Passion not by constraint and necessity, but willingly. The text says that after Jesus spoke these things, He departed beyond the brook Cedron, where there was a garden, and He entered it with His disciples.

1. An awful thing is death, and very full of terror, but not to those who have learned the true wisdom which is above. For he that knows nothing certain concerning things to come, but deems it to be a certain dissolution and end of life, with reason shudders and is afraid, as though he were passing into non- existence. But we who, by the grace of God, have learned the hidden and secret things of His wisdom, and deem the action to be a departure to another place, should have no reason to tremble, but rather to rejoice and be glad, that leaving this perishable life we go to one far better and brighter, and which has no end. Which Christ teaching by His actions, goes to His Passion, not by constraint and necessity, but willingly. These things, it says, Jesus spoke, and departed 'beyond the brook Cedron, where was a garden, into the which He entered, and His disciples.'

He travels at midnight, crosses a river, and hurries to reach a place known to the traitor, reducing the effort for those who plotted against Him and freeing them from all trouble. He shows the disciples that He came willingly to this action—something that was most capable of comforting them—and places Himself in the garden as if in a prison.

He journeys at midnight, and crosses a river, and hastes to come to a place known to the traitor, lessening the labor to those who plotted against Him, and freeing them from all trouble; and shows to the disciples that He came willingly to the action, (a thing which was most of all sufficient to comfort them,) and places Himself in the garden as in a prison.

These things Jesus spoke to them. What are you saying? Surely He was speaking with the Father, surely He was praying. Why then do you not say that, having ceased from the prayer, He came there? Because it was not prayer, but a speech made for the sake of the disciples. And the disciples entered the garden. He had freed them from fear so completely that they no longer resisted but entered with Him into the garden. But how did Judas come there, or how had he learned where to go when he came? It is clear from this that Jesus usually spent the night outdoors. For if He had been in the habit of spending it at home, Judas would not have come to the desert but to the house, expecting to find Him asleep there. And in case you hear of a garden and think that Jesus hid Himself, it adds that Judas knew the place, and not just that, but that He often went there with His disciples. For many times He was with them in private, conversing about necessary matters and things that others were not permitted to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance so that their attention would not be pulled away from listening.

These things spoke Jesus unto them. What do you say? Surely He was speaking with the Father, surely He was praying. Why then do you not say that, 'having ceased from the prayer,' He came there? Because it was not prayer, but a speech made on account of the disciples. And the disciples entered into the garden. He had so freed them from fear that they no longer resisted, but entered with Him into the garden. But how came Judas there, or whence had he gained his information when he came? It is evident from this circumstance, that Jesus generally passed the night out of doors. For had He been in the habit of spending it at home, Judas would not have come to the desert, but to the house, expecting there to find Him asleep. And lest, hearing of a garden, you should think that Jesus hid Himself, it adds, that Judas knew the place; and not simply so, but that He often resorted there with His disciples. For ofttimes He was with them apart, conversing on necessary matters, and such as it was not permitted to others to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance, that their attention might not be distracted from listening.

These men had often tried to seize Him on other occasions but had been unable to do so. From this it is clear that at this time He surrendered Himself voluntarily. And how did they persuade the band? They were soldiers who had made it their practice to do anything for money.

And these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers, who had made it their practice to do anything for money.

That is, He did not wait to learn this from their arrival, but spoke and acted with full composure, since He knew all these things. But why did they come with weapons when they were about to seize Him? They feared His followers, and for this reason they came upon Him late at night. And He went out and said to them, Whom do you seek?

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

Do you see His invincible power, how He disabled their eyes even though He was standing right among them? The Evangelist has shown that darkness was not the reason they failed to recognize Him, because he mentions they had torches as well. And even if there had been no torches, they should have at least recognized Him by His voice. Or if they didn't recognize it, how could Judas fail to know Him, since he had been with Him so constantly? For Judas too was standing with them, and he recognized Him no better than they did, but fell backward along with them. And Jesus did this to show that not only could they not arrest Him, but they could not even see Him when He was right among them, unless He allowed it.

Do you see His invincible power, how being in the midst of them He disabled their eyes? For that the darkness was not the cause of their not knowing Him, the Evangelist has shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? For he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.

See the restraint of the Evangelist, how he does not gloat over the traitor, but relates what happened, only wanting to prove one thing: that everything took place with His own consent. Then, so that no one could say that He Himself caused this by placing Himself into their hands and revealing Himself to them, after He had shown them everything that should have been enough to drive them away, when they persisted in their wickedness and had no excuse, He put Himself in their hands, saying,

See the forbearance of the Evangelist, how he does not insult over the traitor, but relates what took place, only desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them; after having shown to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse, He put Himself in their hands, saying,

If therefore you seek Me, let these go their way.

If therefore ye seek Me, let these go their way.

He showed His loving kindness toward them right up to the final hour. If you want Me, He says, leave these men alone, for I am giving Myself up to you.

Manifesting until the last hour His lovingkindness towards them. If, He says, ye want Me, have nothing to do with these, for, behold, I give Myself up.

By loss He does not mean death here, but eternal loss; though the Evangelist in this case includes death as well. And one might wonder why they did not seize the disciples along with Him and kill them, especially when Peter had provoked them by what he did to the servant. Who then held them back? None other than that Power which threw them backward. And so the Evangelist, to show that this did not happen because of their own intention, but by the power and decision of the One whom they had seized, has added, That the saying might be fulfilled which He spoke, that not one, etc. John 17:12

By loss He does not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also. And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, That the saying might be fulfilled which He spoke, that not one, etc. John 17:12

Peter, therefore, taking courage from what Jesus said and from what had already happened, arms himself against the attackers. "But how," someone asks, "does the one who was told not to have a bag or two tunics possess a sword?" I think he had prepared it long before, fearing this very thing that came to pass. And if you say, "How does the one who was forbidden even to strike with his hand become a killer?" He had certainly been commanded not to defend himself, but here he was not defending himself but his Master. Besides, they were not yet perfect or complete. But if you want to see Peter equipped with heavenly wisdom, you will afterward see him wounded and bearing it meekly, suffering countless terrible things without being moved to anger. But Jesus here also performs a miracle, both showing that we ought to do good to those who do evil to us and revealing His own power. He therefore restored the servant's ear and said to Peter that all who take the sword will perish by the sword. And just as He did in the case of the basin, when He calmed Peter's intensity with a warning, so also here. The Evangelist adds the servant's name because what was done was very important—not only because He healed him, but because He healed someone who had come against Him and who shortly after would strike Him, and because He stopped the conflict that would likely have been started against the disciples because of this incident. For this reason the Evangelist has given the name, so that people of that time might search and carefully investigate whether these things had really happened. And he mentions the right ear not without purpose, but I think wanting to show the Apostle's impetuosity—that he almost aimed at the head itself. Yet Jesus not only restrains him with a warning but also calms him with other words, saying,

2. Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants, And how, says some one, does he who was bidden not to have a scrip, not to have two coats, possess a sword? Methinks he had prepared it long before, as fearing this very thing which came to pass. But if you say, How does he, who was forbidden even to strike a blow with the hand, become a manslayer? He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if you desire to see Peter endued with heavenly wisdom, you shall after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also works a miracle, both showing that we ought to do good to those who do evil to us, and revealing His own power. He therefore restored the servant's ear, and said to Peter, that All they that take the sword shall perish by the sword Matthew 26:52; and as He did in the case of the basin, when He relaxed his vehemence by a threat, so also here. The Evangelist adds the name of the servant, because the thing done was very great, not only because He healed him, but because He healed one who had come against Him, and who shortly after would buffet Him, and because He stayed the war which was like to have been kindled from this circumstance against the disciples. For this cause the Evangelist has put the name, so that the men of that time might search and enquire diligently whether these things had really come to pass. And not without a cause does he mention the right ear, but as I think desiring to show the impetuosity of the Apostle, that he almost aimed at the head itself. Yet Jesus not only restrains him by a threat, but also calms him by other words, saying,

Showing that what happened did not result from their power but from His consent, and declaring that He was not someone who opposed God but was obedient to the Father even to the point of death.

Showing, that what was done proceeded not from their power, but from His consent, and declaring that He was not one opposed to God but obedient to the Father even unto death.

Why did they take Him to Annas? In their delight they were making a display of what had been accomplished, as if they had set up a trophy.

Why to Annas? In their pleasure they made a show of what had been done, as though forsooth they had set up a trophy.

And he was father-in-law to Caiaphas.

And he was father-in-law to Caiaphas.

Why does the Evangelist remind us again of his prophecy? To show that these things happened for our salvation. And such is the overwhelming power of truth that even enemies proclaimed these things in advance. For in case the listener, hearing about bonds, should be confused, he reminds him of that prophecy—that the death of Jesus was the salvation of the world.

Why does the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.

Who is that other disciple? It is the writer himself. And why does he not name himself? When he lay on the bosom of Jesus, he reasonably concealed his name; but now why does he do this? For the same reason, because here too he mentions a great good deed—that when everyone else had run away, he followed. Therefore he conceals himself and puts Peter before him. He had to mention himself so that you would understand that he narrates more exactly than the rest what took place in the hall, since he was actually inside. But observe how he diminishes his own praise; for, in case anyone should ask, "How, when all had retreated, did this man enter in farther than Simon?" he says that he was known to the high priest. So that no one should wonder that he followed, or praise him for his courage. But the wonder was Peter's case—that being in such fear, he came even as far as the hall when the others had retreated. His coming there was caused by love, his not entering inside by distress and fear. For the Evangelist has recorded these things to clear a way for excusing his denial; with regard to himself, he does not present it as any great matter that he was known to the high priest, but since he had said that he alone went in with Jesus, in case you should suppose that the action came from any exalted feelings, he also gives the reason. And that Peter would have also entered if he had been permitted, he shows by what follows; for when he went out and asked the woman who kept the door to bring in Peter, he immediately came in. But why did he not bring him in himself? He clung to Christ and followed Him; for this reason he asked the woman to bring him in. What then does the woman say?

Who is that other disciple? It is the writer himself. And wherefore does he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why does he this? For the same reason, for here too he mentions a great good deed, that when all had started away, he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that you might understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, How, when all had retreated, did this man enter in farther than Simon? he says, that he was known to the high priest. So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming there was caused by love, his not entering within by distress and fear. For the Evangelist has recorded these things, to clear a way for excusing his denial; with regard to himself, he does not set it down as any great matter that he was known to the high priest, but since he had said that he alone with Jesus went in, lest you should suppose that the action proceeded from any exalted feelings, he puts also the cause. And that Peter would have also entered had he been permitted, he shows by the sequel; for when he went out, and bade the damsel who kept the door bring in Peter, he straightway came in. But why did he not bring him in himself? He clung to Christ, and followed Him; on this account he bade the woman bring him in. What then says the woman?

What do you say, Peter? Didn't you just declare, "If I need to lay down my life for You, I will do it"? What has happened then, that you cannot even endure being questioned by a doorkeeper? Is it a soldier who questions you? Is it one of those who arrested Him? No, it is a lowly and insignificant doorkeeper, and the questioning is not even harsh. She does not say, "Are you a disciple of that deceiver and corrupter?" but rather "of that man," which sounds more like someone showing pity and sympathy. But Peter could not bear even these words. The phrase "Are you not also" is used because John was inside. The woman spoke so gently. But Peter noticed none of this and did not take it to heart, not the first time, nor the second, nor the third, but only when the rooster crowed; nor did even this bring him to his senses until Jesus gave him that piercing look. And he stood warming himself with the servants of the high priest, while Christ was kept bound inside. We say this not to accuse Peter, but to show the truth of what Christ had said.

What do you say, Peter? Did you not declare but now, If need be that I lay down my life for You, I will lay it down? What has happened then, that you can not even endure the questioning of a doorkeeper? Is it a soldier who questions you? Is it one of those who seized Him? No, it is a mean and abject doorkeeper, nor is the questioning of a rough kind. She says not, Are you a disciple of that cheat and corrupter, but, of that man, which was the expression rather of one pitying and relenting. But Peter could not bear any of these words. The, Are you not also, is said on this account, that John was within. So mildly did the woman speak. But he perceived none of this, nor took it into his mind, neither the first time, nor the second, nor the third, but when the cock crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but showing the truth of what had been said by Christ.

O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. Since they had no charge to bring, they inquired about His disciples—perhaps where they were, and why He had gathered them, and with what purpose, and under what conditions. He said this because he wanted to prove Him to be a seditious person and an innovator, since no one paid attention to Him except them alone, as if His group were some kind of workshop for evil. What then does Christ say? To overthrow this, He says,

3. O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness. What then says Christ? To overthrow this, He says,

What then, did He say nothing in secret? He did, but not from fear as they thought, or to make conspiracies. Rather, He spoke in secret whenever His sayings were too elevated for the hearing of the many.

What then, said He nothing in secret? He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.

These are not the words of someone speaking arrogantly, but of someone who trusts in the truth of what He had said. So what He said at the beginning, "If I bear witness of Myself, My witness is not true" (John 5:31), He now implies again, wanting to make His testimony abundantly credible. For when Annas mentioned the disciples, what does He say? "Do you ask Me concerning Mine? Ask My enemies, ask those who have plotted against Me, who have bound Me; let them speak." This is unquestionable proof of truth, when someone calls his enemies to be witnesses to what he says. What then does the high priest do? When it would have been right to conduct the inquiry this way, that person did not do so.

These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, If I bear witness of Myself, My witness is not true John 5:31, this He now implies, desiring to render His testimony abundantly credible. For when Annas mentioned the disciples, what says He? Do you ask Me concerning Mine? Ask Mine enemies, ask those who have plotted against Me, who have bound Me; let them speak. This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he says. What then does the high priest? When it would have been right thus to have made the enquiry, that person did not so.

What could be more daring than this? Shudder, O heaven, be amazed, O earth, at the patience of the Lord and the foolishness of the servants! Yet what was it that He said? He did not say, "Why do you ask Me," as if refusing to speak, but wishing to take away every excuse for foolish behavior; and being struck for this, though He was able to shake, destroy, or sweep away all things, He does not do any of these, but speaks words able to soften any brutality.

What could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, Why do you ask Me, as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He does not any one of these, but speaks words able to relax any brutality.

That is, if you can find fault with My words, then point it out; but if you cannot, why do you strike Me? Do you see that the judgment-hall is full of chaos, disorder, emotion, and confusion? The high priest asked questions deceitfully and treacherously, but Christ answered in a straightforward way, and as was appropriate. What then should have happened next? Either to refute what He said or to accept it. But this does not happen. Instead, a servant strikes Him. This was so far from being a proper court of justice—the proceedings were those of a conspiracy and an act of tyranny. Then, without having made any further discovery even after this, they send Him bound to Caiaphas.

That is, If you can lay hold on My words, declare it; but if you can not, why do you strike Me? Do you see that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas.

How remarkable—what a strange dullness possessed that hot-tempered and impulsive man when Jesus was being led away! After all that had happened, he does not stir but still warms himself, so that you may learn how great is the weakness of our nature when God abandons us. And when questioned, he denies again.

Wonderful, by what a lethargy that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he does not move, but still warms himself, that you may learn how great is the weakness of our nature if God abandons. And, being questioned, he denies again.

But neither did the garden bring him to remember what had taken place, nor the great affection which Jesus had shown there by those words. Instead, he drove all these things from his mind because of the pressure of anxiety. But why have the Evangelists unanimously written about him? Not to accuse the disciple, but to teach us how great an evil it is not to entrust everything to God, but to rely on oneself. But you should marvel at the tender care of his Master, who, though a prisoner and bound, showed great concern for his disciple, lifting Peter up when he had fallen by looking at him, and plunging him into a sea of tears.

But neither did the garden bring him to remember what had taken place, nor the great affection which Jesus there had shown by those words, but all these from pressure of anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but to trust to one's self. But do thou admire the tender care of his Master, who, though a prisoner and bound, took great forethought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears.

They lead Him therefore from Caiaphas to Pilate.

They lead Him therefore from Caiaphas to Pilate.

This was done so that the number of His judges might show, even against their will, how thoroughly tested His truth was. And it was early. Before the rooster crowed He was brought to Caiaphas, and early in the morning to Pilate. From this the Evangelist shows that after being questioned by Caiaphas for an entire half of the night, He was found guilty of nothing. That is why Caiaphas sent Him on to Pilate. But leaving these things for the other Gospel writers to relate, John speaks of what comes next. And notice the ridiculous behavior of the Jews. Those who had seized an innocent man and taken up arms do not enter the judgment hall, so they will not be polluted. And tell me, what kind of pollution was it to set foot in a judgment hall where wrongdoers receive justice? Those who paid tithes of mint and anise did not think they were polluted when they were intent on killing unjustly, but thought they polluted themselves by simply walking into a court of justice. And why did they not kill Him themselves instead of bringing Him to Pilate? First, most of their rule and authority had been taken away when their affairs were placed under Roman power. Besides, they feared that they might later be accused and punished by Him. But what does it mean when it says "that they might eat the Passover"? For He had done this on the first day of unleavened bread. Either he calls the whole feast the Passover, or means that they were then keeping the Passover, while He gave it to His followers one day earlier, reserving His own Sacrifice for the Preparation-day, when the Passover was also celebrated in ancient times. But though they had taken up arms, which was unlawful, and were shedding blood, they are scrupulous about the place and bring Pilate out to them.

This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. And it was early. Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, lest they should be polluted. And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. And why did they not kill Him, instead of bringing Him to Pilate? In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. But what is, 'That they might eat the Passover?' For He had done this on the first day of unleavened bread. Either he calls the whole feast the Passover, or means, that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for the Preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them.

Do you see that he was free from love of power and from ill will? For when he saw Jesus bound and led by so many people, he did not think they had clear proof of their accusation, but questioned them, considering it strange that they should take the judgment upon themselves and then hand over the punishment to him without any judgment. What then do they say?

4. Do you see that he was free from fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they?

O madness! Why do you not mention His evil deeds instead of concealing them? Why do you not prove the evil? Do you see that they everywhere avoid a direct accusation, and that they can say nothing? Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and Caiaphas having in his turn questioned Him, and discovered nothing, sent Him to Pilate. Pilate says, What accusation do you bring against this man? Nor here do they have anything to say, but again they employ certain conjectures. At which Pilate, being perplexed, says,

O madness! For why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil? Do you see that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered, nothing, sent Him to Pilate. Pilate says, What accusation bring ye against this man? Nor here have they anything to say, but again employ certain conjectures. At which Pilate being perplexed says,

And how did the statement, 'It is not lawful for us to put any man to death,' reveal this? Either the Evangelist means that He was going to be killed not only by the Jews but also by the Gentiles, or that it was not lawful for them to crucify. But if they say, It is not lawful for us to put any man to death, they say it with reference to that particular time. For they did kill people, and they killed them in a different way, as Stephen shows by being stoned. But they wanted to crucify Him so they could make a public display of the manner of His death. Pilate, wanting to be free from trouble, does not dismiss Him after a long trial, but,

And how did the expression, 'It is not lawful for us to put any man to death,' declare this? Either the Evangelist means that He was about to be slain not by the Jews only, but by the Gentiles also, or that it was not lawful for them to crucify. But if they say, It is not lawful for us to put any man to death, they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death. Pilate, wishing to be freed from trouble, does not dismiss Him for a long trial, but,

Why did Christ ask this? Because He wanted to expose the evil intentions of the Jews. Pilate had heard this statement from many people, and since the accusers had nothing to say, he wanted to bring forward what was constantly being reported so the inquiry would not drag on. But when he said to them, "Judge him according to your law," wanting to show that His offense was not a Jewish one, they replied, "It is not lawful for us." He has not sinned against our law, but the charge is a general one. Pilate then, having understood this, says, as someone likely to be put in danger himself, "Are you the King of the Jews?" Then Jesus, not out of ignorance, but wanting the Jews to be accused even by Pilate himself, asked him, saying, "Did others tell you this? Are you saying this on your own or did others tell you about Me?" On this point then declaring himself, Pilate replied,

Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, Judge him according to your law, wishing to show that His offense was not a Jewish one, they replied, It is not lawful for us. He has not sinned against our law, but the indictment is general. Pilate then, having perceived this, says, as being (himself) likely to be endangered, Are you the King of the Jews? Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, Did others tell it you? Sayest thou this thing of thyself or did others tell it thee of Me? " N.T. }}–> On this point then declaring himself, Pilate replied,

Here, Jesus wants to clear himself of the charge. Then, because Pilate had asked, "Are you the King?" Jesus rebukes him and answers, "You heard this from the Jews. Why don't you investigate carefully? They said I am a criminal; ask them what evil I have done. But you don't do this—you're simply bringing charges against me." Jesus answered him, "Do you say this on your own, or did others tell you?" Pilate cannot immediately say that he had heard it, but simply goes along with the people, saying, "They have delivered you to me. Therefore I must ask you what you have done." What then does Christ say?

Here desiring to clear himself of the matter. Then because he had said, Are you the King? Jesus reproving him answers, This you have heard from the Jews. Why do you not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this you do not, but art simply framing charges against Me. Jesus answered him, Do you say this thing of yourself, or from others? Pilate then cannot at once say that he had heard it, but simply goes along with the people, saying, They have delivered you unto me. I must needs therefore ask you what you have done. What then says Christ?

He guides Pilate upward, who was not a very wicked man according to their standards, and desires to show that He is not merely a man, but God and the Son of God. And what does He say?

He leads upwards Pilate who was not a very wicked man, nor after their fashion, and desires to show that He is not a mere man, but God and the Son of God. And what says He?

If My Kingdom were of this world, then My servants would fight so that I would not be handed over to the Jews.

If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews.

He removes what Pilate had been afraid of for a time—the suspicion that He was seizing kingly power. Is His kingdom not of this world as well? Of course it is. How then does He say it "is not"? Not because He does not rule here, but because He has His empire from above, and because it is not human but far greater and more splendid than this one. If it is greater, then how was He captured by the other kingdom? By consenting and giving Himself up. But He does not reveal this at the moment. Instead, what does He say? If I had been of this world, "My servants would fight, that I should not be delivered." Here He shows the weakness of kingship among us—that its strength lies in servants—but the kingdom from above is sufficient for itself, needing nothing. From this statement the heretics take the opportunity to say that He is different from the Creator. What then, when it says He came to His own? What when He Himself says, "They are not of this world, as I am not of this world"? In the same way He says that His kingdom is not from here, not removing the world from His providence and care, but showing, as I said, that His power was not human or perishable. What then did Pilate say?

He undoes that which Pilate for a while had feared, namely, the suspicion of seizing kingly power, Is then His kingdom not of this world also? Certainly it is. How then says He it 'is not'? Not because He does not rule here, but because He has his empire from above, and because it is not human, but far greater than this and more splendid. If then it be greater, how was He made captive by the other? By consenting, and giving Himself up. But He does not at present reveal this, but what says He? If I had been of this world, 'My servants would fight, that I should not be delivered.' Here He shows the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it says, He came to His own? John 1:11 What, when Himself says, They are not of this world, as I am not of this world? John 17:14 So also He says that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable. What then said Pilate?

If He was born a king, then all His other attributes also come by Generation, and He has nothing that He received as an addition. So when you hear that "As the Father has life in Himself, so has He given to the Son also to have life" (John 5:26), understand this to refer to nothing other than His generation, and the same applies to everything else.

If then He was born a king, all His other attributes are by Generation, and He has nothing which He received in addition. So that when you hear that, As the Father has life in Himself, so has He given to the Son also to have life John 5:26, deem of nothing else but His generation, and so of the rest.

And for this reason I came, so that I should bear witness to the truth.

And for this cause came I, that I should bear witness unto the truth.

That is, that I should speak this very thing, teach it, and persuade all people.

That is, that I should speak this very thing, and teach it, and persuade all men.

But you, O man, when you hear these things and see your Lord bound and led about, consider present circumstances to be nothing. How can it not be strange if Christ endured such things for your sake, yet you often cannot bear even words? He is spit upon, yet you adorn yourself with clothes and rings, and if you do not receive good reputation from everyone, you think life unbearable? He is insulted, endures mockings and contemptuous blows on the cheek; yet you wish to be honored everywhere, and you do not bear the reproach of Christ? Do you not hear Paul saying, "Be imitators of me, even as I also am of Christ"? Therefore, when anyone mocks you, remember your Lord, that in mockery they bowed the knee before Him, and harassed Him both by words and deeds, and treated Him with much contempt; but He not only did not defend Himself, but even repaid them with the opposite—with mildness and gentleness. Let us now imitate Him; in this way we shall be able to be delivered from all insult. For it is not the insulter who makes insults effective and biting, but the person who is small of soul and pained by them. If you are not pained, you have not been insulted; for the suffering from injuries depends not on those who inflict them, but on those who receive them. Why should you grieve at all? If a man has insulted you unjustly, in this case surely you ought not to grieve at all, but to pity him; if justly, all the more you ought to remain quiet. For if someone addresses you, a poor man, as though you were rich, the praise in his words means nothing to you, but his praise is rather mockery; and likewise if someone insulting you says things that are untrue, the reproach means nothing to you either. But if conscience takes hold of what has been said, do not grieve at the words, but make correction in deeds. This I say regarding what truly are insults. For if someone reproaches you with poverty or low birth, laugh at him. These things are a reproach not to the hearer, but to the speaker, as one who does not know true wisdom. But, someone says, when these things are said in the presence of many who are ignorant of the truth, the wound becomes unbearable. No, it is most bearable, when you have an audience present as witnesses praising and applauding you, scoffing at and mocking him. For not the one who defends himself, but the one who says nothing, is applauded by sensible people. And if none of those present is a sensible person, then laugh at him most of all, and delight yourself in the audience of heaven. For there all will praise and applaud and welcome you. For one angel is as valuable as the whole world. But why do I speak of angels, when the Lord Himself proclaims you? Let us train ourselves with these thoughts. For it is no loss to be silent when insulted, but it is a loss, on the contrary, to defend oneself when insulted. Since if it were wrong to bear silently what is said, Christ would never have told us, "If one strikes you on the right cheek, turn to him the other also." If then our enemy says what is not true, let us on this account even pity him, because he draws down upon himself the punishment and vengeance of the accusers, being unworthy even to read the Scriptures. For to the sinner God says, "Why do you declare My statutes, and take My covenant in your mouth? You sat and spoke against your brother." And if he speaks the truth, he also is to be pitied; since even the Pharisee spoke the truth; yet he did no harm to the one who heard him, but rather good, while he deprived himself of countless blessings, suffering shipwreck through this accusation. So that either way it is he who suffers injury, not you; but you, if you are sober-minded, will have double gain: both propitiating God by your silence, and becoming yet more prudent, gaining an opportunity from what has been said to correct what has been done, and despising mortal glory. For this is the source of our pain, that many rely upon the opinion of men. If we are minded to be truly wise in this way, we shall know well that human things are nothing. Let us then learn, and having counted up our faults, let us accomplish their correction in time, and let us resolve to correct one fault this month, another next month, and a third in the following month. And so ascending as if by steps, let us reach heaven by a Jacob's ladder. For the ladder seems to me to signify through that vision, in a mysterious way, the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of character. Let us then take hold of this means of departure and ascent, so that having attained heaven, we may also enjoy all the blessings there, through the grace and lovingkindness of our Lord Jesus Christ; to whom be glory forever and ever. Amen.

5. But do thou, O man, when you hear these things, and see your Lord bound and led about, deem present things to be nought. For how can it be otherwise than strange, if Christ bore such things for your sake, and you often cannot endure even words? He is spit upon, and do you deck yourself with garments and rings, and, if you gain not good report from all, think life unbearable? He is insulted, bears mockings, and scornful blows upon the cheek; and do you wish everywhere to be honored, and do you not bear the reproaching of Christ? Do you not hear Paul saying, Be imitators of me, even as I also am of Christ? 1 Corinthians 11:1 When therefore any one makes a jest of you, remember your Lord, that in mockery they bowed the knee before Him, and worried Him both by words and deeds, and treated Him with much irony; but He not only did not defend Himself, but even repaid them with the contraries, with mildness and gentleness. Him now let us emulate; so shall we be enabled even to be delivered from all insult. For it is not the insulter that gives effect to acts of insult, and makes them biting, but he who is little of soul, and is pained by them. If you are not pained, you have not been insulted; for the suffering from injuries depends not on those who inflict, but on those who undergo them. Why do you grieve at all? If a man has insulted you unjustly, in this case surely you ought not to grieve at all, but to pity him; if justly, much more ought thou to keep quiet. For should any one address you, a poor man, as though thou were rich, the praise contained in his words is nothing to you, but his encomium is rather mockery; and so if one insulting you utter things that are untrue, the reproach is nothing to you either. But if conscience takes hold of what has been said, be not grieved at the words, but make correction in deeds. This I say with regard to what really are insults. For if one reproach you with poverty or low birth, laugh at him. These things are a reproach not to the hearer, but to the speaker, as not knowing true wisdom. But, says some one, when these things are said in the presence of many who are ignorant of the truth, the wound becomes unbearable. Nay, it is most bearable, when you have an audience present of witnesses praising and applauding you, scoffing at and making a jest of him. For not he that defends himself, but he that says nothing, is applauded by sensible persons. And if none of those present be a sensible person, then laugh at him most of all, and delight yourself in the audience of heaven. For there all will praise and applaud and welcome you. For one Angel is as good as all the world. But why speak I of Angels, when the Lord Himself proclaims you? Let us exercise ourselves with these reasonings. For it is no loss to be silent when insulted, but it is, on the contrary, to defend one's self when insulted. Since were it a fault silently to bear what is said, Christ would never have told us, If one smite you on the right cheek, turn to him the other also. Matthew 5:39 If then our enemy say what is not true, let us on this account even pity him, because he draws down upon him the punishment and vengeance of the accusers, being unworthy even to read the Scriptures. For to the sinner God says, Why do you declare My statutes, and takest My covenant in your mouth? Thou sat and spoke against your brother. Psalm 50:16-20, Septuagint And if he speak the truth, so also he is to be pitied; since even the Pharisee spoke the truth; yet he did no harm to him who heard him, but rather good, while he deprived himself of ten thousand blessings, enduring shipwreck by this accusation. So that either way it is he that suffers injury, not thou; but thou, if you are sober, will have double gain; both the propitiating God by your silence, and the becoming yet more discreet, the gaining an opportunity from what has been said to correct what has been done, and the despising mortal glory. For this is the source of our pain, that many gape upon the opinion of men. If we are minded to be thus truly wise, we shall know well that human things are nothing. Let us learn then, and having reckoned up our faults, let us accomplish their correction in time, and let us determine to correct one this month, another next month, and a third in that which follows. And so mounting as it were by steps, let us get to heaven by a Jacob's ladder. For the ladder seems to me to signify in a riddle by that vision the gradual ascent by means of virtue, by which it is possible for us to ascend from earth to heaven, not using material steps, but improvement and correction of manners. Let us then lay hold on this means of departure and ascent, that having obtained heaven, we may also enjoy all the blessings there, through the grace and lovingkindness of our Lord Jesus Christ; to whom be glory for ever and ever. Amen.