Chapter 18

Chapter XVIII.


Second, it treats of those things which accompany the passion, in a fourfold manner.

1. When he had said these things, etc. Above he treated of the things antecedent to the passion, namely from the end of the eleventh chapter; here he treats of those things in which the passion is consummated. And because in the passion he was apprehended and judged, slain and buried, therefore this part is divided into four parts. In the first, it treats of Christ's apprehension; in the second, of his condemnation, there: And they led him to Annas; in the third, of his passion, there: Then they took Jesus, etc.; in the fourth, of the manner of burial, at the end of the nineteenth chapter, there: After these things, he asked Pilate.

First, concerning Christ's apprehension.

In the first part, therefore, in which it is shown what Christ's apprehension was like, three things are demonstrated: first, that it was wondrous; second, that it was voluntary, there: Jesus therefore, knowing what things were to come upon him; third, that it was ignominious, there: The band therefore, and the tribune, etc.

In the first part, therefore, he proceeds thus. He shows first the coming of Christ to the place known to the betrayer; second, the coming of the betrayer to that place, there: Judas therefore, etc.

2. (Verse 1.). Continuing therefore what was said with what is to be said, he states: When he had said these things, supply: which were said before; Jesus went out with his disciples across the brook Cedron. This crossing was prefigured in 2 Kings 15: "The king also passed over the brook Cedron." Cedron is a genitive plural, that is, across the brook of cedars, because those trees were there. He went out from the city, because he was apprehended and suffered outside; Hebrews, last chapter: "Christ suffered outside the gate," etc. Where there was a garden, into which he entered, he and his disciples, not as one fleeing or hiding himself, but seeking quiet; Song of Songs 6: "I went down into my garden, that I might see"; Psalm: "In peace is his place made"; whence he adds:

3. (Verse 2.). And Judas also, who betrayed him, knew the place. And the reason is added: Because Jesus often resorted thither with his disciples. Victor: "Judas had noted this place, because the Lord had been accustomed to come to it often." This place was at the foot of the Mount of Olives; Jesus went there frequently; Luke 21: "During the days he was teaching in the temple, but at night going out, he abode on the Mount of Olives."

4. (Vers. 3.). Judas therefore, having received the cohort. Here is noted the arrival of the betrayer with such persons as could seize and hold and lead him away. Therefore, having received the cohort, namely from the Gentiles, and from the chief priests and Pharisees, servants, because he was betraying him to them; in Matthew twenty-six it is said that "he went to the chief priests and said to them: What will you give me, and I will deliver him to you?" He came there, as the leader of the others, with lanterns and torches and weapons, lest he could hide in the night: for since they were walking in darkness, they begged light from torches: Job twenty-four: "If the dawn suddenly appears, they regard it as the shadow of death: and thus they walk in darkness as in light"; or defend himself: and they did this because they believed nothing divine was in him, but only human power.

QUESTIONS.


5. Question I. But it is asked here first concerning what John says, that after the prayer he went out across the torrent Cedron: because, as Augustine says, in the Harmony of the Evangelists, when the discourse was finished, a dispute arose as to which of them seemed to be the greater.

And it must be said that the word of blessed John is not to be understood precisely as meaning that it was immediately after the prayer, but that it was after the prayer and not before.

6. Question II. Likewise, Matthew twenty-six says that Jesus came to the village which is called Gethsemane. Luke twenty-two says that going out, he went according to his custom to the Mount of Olives: John, that it was across the torrent Cedron. There seems to be a contradiction here.

Augustine responds in the third book of the Harmony of the Evangelists: "The Mount," he says, "of Olives is this place, whose name Matthew and Mark called Gethsemane: and there we understand there to have been a garden, which John commemorates." And Victor says that "that village is situated at the foot of the Mount of Olives."

7. Question III. Likewise it is asked: why did the Lord go out of the city at night?

It seems that he wished to hide.

Chrysostom responds that he did this not only then, but was also accustomed to do so often, so that he might withdraw from the tumult of men and speak about necessary things.

8. Question IV. Likewise, since Judas had left him at home, why did he not lead the cohort there, but to the garden?

Chrysostom responds that he would more gladly have sought him at home, so as to find him sleeping: but he knew that he had the custom of frequently spending the night outside.

9. Question V. Likewise it is asked: since that cohort was of Gentile soldiers, how did they follow Judas?

I respond: They were corrupted by money given or promised. Whence Chrysostom: "They were true soldiers, devising to do all things for the sake of money."

10. Question VI. Likewise the question is: why did they not come to apprehend him by day, since they had so great a cohort?

And Chrysostom responds that they feared the crowds which followed him by day.

11. But Jesus, knowing. Here it is shown that the arrest of Christ was voluntary on Christ's part in four ways: first, in that when he could have hidden, he offered himself: second, that by offering himself he prostrated his enemies: third, that by offering himself he freed his disciples by his command alone: fourth, that he did not permit them to resist.

(Verse 4). It is noted therefore first that he was arrested voluntarily, because he could have hidden: whence it says: But Jesus, knowing all things that were to come upon him, and thereby being able to avoid them before they came: Sirach twenty-three: "The eyes of the Lord are far brighter than the sun," etc. And yet he offered himself: whence it is said: He went forth and said to them: Whom do you seek? He went forth, that is, he voluntarily offered himself; Isaiah fifty-three: "He was offered, because he himself willed it," etc. In the Psalm: "Let them be confounded and put to shame who seek my soul." Augustine: "They sought him to kill him by raging, but he sought us by dying."

12. (Verse 5). They answered: Jesus of Nazareth, in this it is evident that they did not recognize him. Chrysostom: "Standing in their midst he blinded them, and thus he could have hidden."

Jesus said to them: I am he. Here it is noted that he was arrested voluntarily, because by offering himself he prostrated them: whence it follows: And Judas also, who betrayed him, stood with them, namely with the others standing; but having heard the word, they did not stand, but rather fell. On account of which he says:

13. (Verse 6). When therefore he said to them: I am he, they went backward, turning their face away from him, according to that word of the Psalm: "Let them be turned backward and put to confusion who devise evil against me." And they fell to the ground. Augustine: "One voice struck, repelled, and prostrated so great a crowd, fierce with hatred, terrible with arms, without any weapon, by the power of the hidden Divinity. What will he do when he comes to judge, who did this when he was about to be judged? What will he be able to do when he comes to reign, who was able to do this when he was about to die?" Job twenty-six: "And since we have scarcely heard a small drop of his discourse, who shall be able to behold the thunder of his greatness?"

14. (Verse 7). Again therefore he asked them. Here the third reason is noted why he was voluntarily arrested, because by manifesting himself he freed his disciples. He therefore manifests himself to them when he again asks: Whom do you seek? And they said, as before: Jesus of Nazareth. And just as he asked again, so a second time he offers and manifests himself.

15. (Vers. 8.). Jesus answered them: I told you that I am he. And because you did not recognize me then, I say it again, so that you may recognize me. They were blinded, lest they recognize him, as in the last chapter of Luke: "Their eyes were held, lest they recognize him." After he offered himself, he freed the disciples by his command alone: whence he adds: If you seek me, let these go. Augustine: "He commands the enemies, and they do what he commands: they let those go whom he does not will to perish." And the Evangelist shows that he did this by his own power: whence he says:

16. (Vers. 9.). That the word might be fulfilled which he said, above in the seventeenth chapter: Because those whom you gave me, O Father, I have not lost any of them: because he willed to suffer alone; Isaiah sixty-three: "I have trodden the winepress alone, and of the nations there is no man with me."

17. But what does it mean that he says: I have not lost any of them? Is it not said in Matthew sixteen: He who loses his life for my sake shall find it?

Therefore Augustine explains this of eternal perdition, "because they did not yet believe in him as all those who do not perish believe." But that was said to those who believe perfectly.

18. (Vers. 10.). But Simon Peter. Here the fourth sign is noted, that he was apprehended voluntarily: because he restrained Peter who was resisting. The fervor of Peter in defending the Lord is therefore indicated in this, that having a sword, he drew it, as if unable to restrain himself, and struck the servant of the high priest, as if not discerning the person, and cut off his right ear. Chrysostom: "He indicates the impetuosity of the Apostle, because he made his assault at the very head." And the name of the servant was Malchus; this, as Chrysostom says, the Evangelist said for the sake of greater certainty. Peter, inflamed with zeal for the Law, struck those evildoers: First Maccabees two: "Mattathias saw and grieved, and his zeal was kindled according to the judgment of the Law, and he approached and slew him."

Spiritually: Peter, recognizing him, cut off the right ear, that is, obedience.

Therefore he restrained Peter who was thus resisting: whence there follows:

19. (Vers. 11.). Jesus therefore said to Peter: Put your sword into its sheath. Victor: "Let vengeance cease, let patience be shown," according to that saying in Matthew five: "I say to you, do not resist evil, but if anyone strikes you on one cheek, offer him the other." And he gives the reason: The chalice which the Father has given me, do you not wish that I drink it? As if to say: if you think rightly, you must will what the Father wills. Concerning this chalice, Matthew twenty-six: "Father, if it be possible, let this chalice pass from me." The Son drank this chalice: whence Matthew twenty: "Can you drink the chalice that I am about to drink?" And concerning the will of the Father: whence Romans eight: "He did not spare his own Son, but delivered him up for us all."

20. (Vers. 12.). The cohort therefore and the tribune etc. Here it is shown thirdly that the arrest of Christ was ignominious on the part of the cohort, because they seized and bound him as a robber. Therefore he says: The cohort therefore, that is, a multitude of soldiers established in one company, and the tribune, who presided over them, and the officers of the Jews seized Jesus and bound him. Victor says that "it was the custom of the Jews that whomever they judged worthy of death, they would hand over bound to the governor," and thus as a criminal: therefore in Matthew twenty-six the Lord says to them: "You have come out as against a robber with swords and clubs to seize me." And they bound him, lest he flee, because Judas had said in Mark fourteen: "Whomever I shall kiss, he is the one: seize him and lead him away carefully."

QUESTIONS.


21. Question I. But it is asked here first concerning this, that the Lord offered himself to the Jews.

It seems that he gave them an occasion for doing evil.

Chrysostom responds: "The Lord showed all things that were sufficient to call them back," namely by restraining their sight so that they would not recognize him, and by casting them to the ground by his word alone. "But because they persisted in malice and had no excuse, he then delivered himself into their hands."

22. Question II. Likewise it is asked: since Peter so greatly provoked them, why did they not seize him?

Chrysostom responds that "no one else restrained them, but that power which previously cast them on their backs."

23. Question III. Likewise it is asked: since Peter had been commanded not to have a wallet, how then did he have a sword?

To this Victor responds that the Lord gave them that command when he sent them to preach; but when the time of persecution was at hand, he commanded that they carry necessities for sustenance and buy swords. And he took this from Luke twenty-two: He who has a purse, let him take it and a wallet, and he who does not have a sword, let him sell his tunic and buy a sword. Or it can be said that the Lord did not command this because he wished to defend himself, but so that he might show patience to those who seized him, because, although he had weapons, he was unwilling to use them.

24. Question IV. Likewise, since it had been said to the Apostles in Matthew five: If anyone strikes you on one of your cheeks, offer him the other also; it seems that Peter did wrong in this, that he struck.

Chrysostom responds: "Here he was not avenging himself, but his Master. Moreover, they were not yet in a certain manner perfect and consummate," as they afterwards were after the coming of the Holy Spirit; and then they fulfilled the perfection commanded to them for that time.

25. Question V. Likewise it is asked whether the successor of Peter can draw the material sword and strike. And that he can, seems evident from the example of Peter.

To this Bernard responds to Eugenius, speaking of the material sword: "The sword is yours, to be unsheathed perhaps at your nod, even if not by your hand. Otherwise, if it in no way pertained to you, when the Apostles said: Behold, here are two swords, the Lord would not have responded: It is enough, but rather: it is too much. Both swords therefore belong to the Church, but the material one is to be drawn on behalf of the Church, while the spiritual one is to be drawn by the Church."

Second, concerning the condemnation of Christ.

26. And they led him to Annas first. Here begins the second principal part, in which he treats of the condemnation of Christ; and because a manifold examination preceded his condemnation, this part is divided into three. In the first he treats of the examination conducted by Annas: second, by Caiaphas, at the place: And Annas sent him bound: third, under Pilate, at the place: They lead Jesus therefore to Caiaphas.

In the first, three things are noted: a defect of judgment, a defect of testimony, and the infliction of abuse; which are noted in this, that Christ is first presented to an unjust judge: second, he is denied by Peter, at the place: Now Simon Peter followed Jesus: third, he is examined, at the place: The high priest therefore questioned Jesus.

27. (Verse 13). As regards therefore the presentation, it is said: And they led him, namely Jesus, to Annas first, because he was older and more ancient and more inveterate in malice; Daniel 13: "Iniquity came forth from the elder judges, who seemed to govern the people." And he gives the reason when he says: Now he was the father-in-law of Caiaphas, who was the high priest of that year: therefore the judgment seemed in a certain way to pertain to him. Under the same leaders Christ suffered under whom John preached; Luke 3: "Under the chief priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zechariah, in the desert." And he notes him with suspicion, that he would not judge rightly, because he was the father-in-law of the one who had conspired unto the death of Christ. Whence he says:

28. (Verse 14). Now it was Caiaphas who had given counsel to the Jews; above in chapter 11: It is expedient that one man die for the people. Chrysostom: "Therefore he recalls that prophecy, because the salvation of the world was his death, and therefore the hearer, hearing of the bonds of Christ, ought not to be troubled."

29. (Verse 15). Now Simon Peter followed Jesus. Here he treats of Peter's denial, which he describes in this order. First is noted the occasion of the denial; second, the denial itself; third, from the denial, the cooling of love. The occasion of the denial was in this, that although he was weak, he wished to follow the Lord. Therefore he says: Now Simon Peter followed Jesus, not perfectly; whence Matthew twenty-six: "But Peter followed from afar, " and with another leading; whence he was not alone, but rather another disciple also, and this one was the guide; whence: Now that disciple was known to the high priest, and therefore he went with confidence, whence he adds: And he entered with Jesus into the court of the high priest. Who this was, the Gloss did not determine. It seems nevertheless to have been John, as Victor says, who spoke of himself as of another, as though not fearing.

30. (Verse 16). But Peter stood at the door outside, either because he did not dare to enter, or because he was not permitted. Therefore that was true which was said to him above in the thirteenth chapter: "Where I go, you cannot follow me now." Therefore that other disciple went out, who was known to the high priest, and by reason of his familiarity spoke to the doorkeeper and brought Peter in. And thus it is manifest that he who entered through another loved but feebly; in which it is signified that disciples ought to help one another; therefore Galatians, last chapter: "Bear one another's burdens, and so you shall fulfill the law of Christ."

31. (Verse 17). The doorkeeper said to Peter. Here is described the second, namely the denial proceeding from weakness; and this is evident in this, that Peter denied the Lord at the voice of a maidservant. Therefore the inquiry of the maidservant is introduced: Are you not also one of the disciples of this man? She does not say of the deceiver, but of the man, as though speaking with compassion; but Peter, overcome by faintheartedness, denied; whence follows: He said: I am not. Chrysostom: "What is this, Peter? Did you not say: I will lay down my life for you? above in the thirteenth chapter. What then has happened, that you cannot bear even the questioning of a doorkeeper?"

32. (Verse 18). Now the servants stood. Here is described the third, namely from the denial the cooling of affection: which is intimated in this, that Peter, now forgetful of the Lord, stood at the charcoal fire with the servants, and again, his interior warmth having grown lukewarm, he sought solace in the exterior; therefore he says: Now the servants and officers stood at a charcoal fire, who namely had seized the Lord: because it was cold, and they were warming themselves. Augustine: "It was not winter, and yet it was cold, which is wont to happen sometimes even at the vernal equinox." Now Peter also was standing and warming himself: for he had lost that fire, of which Luke twelve says: "I came to cast fire upon the earth," because he had grown lukewarm. Bede: "So greatly did the prince of the Apostles grow lukewarm with the cold of unfaithfulness, that at the voice of one maidservant he was afraid to confess Christ."

33. Now the high priest etc. Having set forth the denial of Peter, here is subjoined the examination of Christ: in whose examination four things are noted, namely the interrogation by the high priest, the response of Christ, the infliction of injury, and the endurance of patience.

(Vers. 19.). The interrogation of the high priest therefore is touched upon when it says: Now the high priest, namely Annas, was questioning Jesus about his disciples and his teaching, so that, because he could not bring a charge against him, he might at least catch him in his words: not to learn, but to catch him, Matthew twenty-two.

34. (Vers. 20.). Jesus answered him: Here the second point is set forth, namely the response of Christ, in which the Lord refutes the intention of the high priest. For he held the teaching of Christ suspect, and therefore wished to examine him about it: for this reason the Lord shows that his teaching was not suspect, because it was not hidden, but public. Therefore he says: I have spoken openly to the world: and he proves this: I have always taught in the synagogue and in the temple, where all the Jews gather. And because one might say: in public you taught true things, in secret you taught false things: therefore for greater certainty he says: And in secret I have said nothing: Isaiah forty-five: "I am the Lord, and there is no other. I have not spoken in secret, in a dark place." Thus he removed suspicion about his teaching on the grounds of concealment: then he removes it on the grounds of falsehood: whence he sends them to others, not wishing to answer himself: therefore he says:

35. (Vers. 21.). Why do you ask me, since you do not believe me and can learn from others? Ask those who heard what I spoke to them, so that you may believe them: for behold, these know what I have said. Chrysostom: "These are not the words of one being bold, but of one confident in the truth of what had been said"; Proverbs eight: "All my words are righteous: there is nothing crooked or perverse in them."

36. (Vers. 22.). When he had said these things. Here the third point is set forth, namely the infliction of injury on account of the response, by deed and by word. By deed: One of the officers standing by struck Jesus with his palm: Lamentations three: "He shall give his cheek to the one who strikes him"; and Micah five: "They shall strike the cheek of the judge of Israel." He was injured by word, saying: Do you answer the high priest thus? As if to say: you answer foolishly, because one must answer the high priest humbly: whence they said to Paul, Acts twenty-three: "Do you revile the high priest of God?"

37. (Vers. 23.). Jesus answered him. Here is noted the fourth point, namely the endurance of patience, which is indicated in the Lord's response, because he bears with the wicked servant: whence he adds: If I have spoken evil, bear witness of the evil: as if to say: I am prepared to endure the punishment: he instructs: whence he says: But if well, why do you strike me? as if to say: recognize that you act wrongly. In this the wondrous kindness of Christ is noted, that he not only endured but also instructed, according to that passage of Leviticus nineteen: "You shall not hate your brother, but reprove him openly, lest you bear sin on his account."

QUESTIONS.


38. Question I. But it is asked here first concerning what is said in Matthew twenty-six, that the officers holding Jesus led him to Caiaphas the chief priest: how does John say that it was to Annas?

2. Likewise, since Annas was not the high priest, why was he led to him?

Augustine responds that he was brought to both; but Matthew, wishing to narrate the matter more briefly, says that he was brought to Caiaphas, because in his house he was chiefly examined.

2. To that which is asked, why he was first brought to Annas, a fourfold reason is given: the reason of dignity, because, as Victor says, he had been priest the preceding year: for at that time the high priesthood was purchased. - Another reason, namely of kinship, because he was related to the high priest as his father-in-law. - The third reason of convenience, because his house was on the way. - The fourth reason of malice, as Victor says, "so that Caiaphas might appear of lesser guilt, if Christ were condemned by the sentence of another priest."

39. Question II. Likewise Chrysostom asks: who was that other disciple of whom he says that he was following Jesus?

And he responds that it was John, who conceals his own name by reason of humility.

40. Question III. And then the question is: why does he not remain entirely silent about himself?

The response is that he introduces himself in order to strengthen our faith; he conceals his name in order to show that he avoids boasting.

41. Question IV. Likewise it is asked: 1. concerning what the Lord says: I have spoken nothing in secret; since the Lord himself spoke many things to his disciples in secret.

2. Likewise, concerning what he says: I have always taught in the synagogue and in the temple; since it is said in Matthew five that it was on the mountain: similarly in Luke six, that it was in a level place.

3. Likewise, concerning what he says: I have spoken openly to the world: since the Lord spoke in parables and in hidden sayings, as is said in Matthew thirteen.

1. To the first, Augustine responds: "Because, if he said certain things to the disciples alone, he nevertheless did not speak in secret, because he wished those things to be made known to many through them: whence Matthew ten: What I say to you in darkness, speak in the light, and what you hear in the ear, preach upon the housetops.

Chrysostom responds: I have spoken nothing in secret, because "not out of fear or deceit, as these men supposed. He taught His disciples in private, but those things which others could not grasp."

2. To the other objection it must be said that always is distributed there for the three solemnities: Passover, Pentecost, and Tabernacles, when the people generally assembled.

3. To the other objection it must be said that He spoke openly, not in the sense of open understanding, but in the sense of being heard by many. Augustine: "In a certain manner He spoke openly, because many heard; in a certain manner He did not speak openly, because they did not understand."

42. Question V. Again it is asked: since the Lord says in Matthew five: If anyone strikes you on one cheek, offer him the other also, why did the Lord not do this, but rebuked the one striking Him?

Augustine responds: "He answered truthfully, meekly, and justly; and He not only prepared the other cheek for the one about to strike again, but also His whole body to be fixed upon the wood. And by this He showed that the precepts of patience are to be fulfilled not by a display of the body, but by the preparation of the heart."

43. And Annas sent Him etc. Here is treated the examination conducted under Caiaphas; and this part is divided into two, because first is set forth the leading of Christ to the judge; second, His denial by the disciple, at the words: And Simon Peter was standing.

(Verse 24.) As to the first point, the Evangelist disposes of it briefly and says that Christ was sent to Caiaphas, treating nothing of the examination conducted by him, because the other Evangelists had said enough. Therefore he says: Annas sent Him bound to Caiaphas the high priest, by whom He was dishonored and condemned in many ways; as it is said in Matthew twenty-six, that "they spat in His face and struck Him with their fists, and others slapped Him in the face," etc.

44. (Verse 25.) Now he was. Here is set forth the denial of Peter, and the occasion for denying is placed in this, that he was mingled with the servants; whence he says: And Simon Peter was standing and warming himself, namely with the servants, as above. And from the fact that he was among them, it happened that they questioned him. They said therefore to him: Are you not also one of His disciples? And this was the occasion for denying; therefore there follows the repetition of the denial: But he denied and said: I am not. Peter was terrified at the multitude of bystanders; Sirach seven: "Do not sin against the multitude of the city, nor cast yourself into the people."

45. (Verse 26.) One of the servants of the high priest said to him. Here is set forth the completion of the denial; and there is set forth the inquiry of the servant, then the denial of Peter and the sign, which is the crowing of the cock. One of the servants of the high priest, a kinsman of him whose ear Peter cut off, said to him. The reason is given why he accused him more insistently, in vengeance for his kinsman: Did I not see you in the garden with Him? As if to say: you cannot hide yourself from me.

46. (Vers. 27.). Then Peter denied again. Here the denial of Peter is completed, because it was threefold: and as a sign of its completion it is added: And immediately the cock crowed. Augustine: "Behold, the Physician's prediction is fulfilled, the sick man's presumption is convicted. For what he had said did not come to pass: 'I will lay down my life for you'; but what He had foretold: 'You will deny me three times.'"

QUESTIONS.


47. Question I. But Chrysostom asks: whence is it that the Evangelists so harmoniously wrote about the denial of Peter, when it would seem that they ought to have concealed the sin of their companion?

He responds: They did this indeed "not to accuse the disciple, but wishing to instruct us how great an evil it is not to entrust everything to God, but to trust in oneself."

48. Question II. Likewise, a question is raised about the manner of denying.

For the Lord foretold to him: You will deny me three times; and here blessed John says that he only denied that he was his disciple.

Augustine responds: "Indeed in this denial of Peter we must observe that Christ is denied not only by the one who says that he is not the Christ, but also by the one who, though he is a Christian, denies that he is one. Hence Peter denied Christ when he denied that he was a disciple of Christ."

49. Question III. Likewise, a question is raised about the place of Peter's denial.

And the other Evangelists seem to say that it was in the house of Caiaphas, as is said in Matthew twenty-six; John seems to say that it was in the house of Annas.

I respond to this: There is a disagreement among the expositors. For Bede and Jerome say that it was begun in the house of Annas but completed in the house of Caiaphas; and the other Evangelists speak of the end of the denial, but John looks to the beginning. — Augustine, however, says that it was entirely completed in the house of Annas, as the Evangelist seems to say. And as for what the others say, that it took place in the house of Caiaphas, they say this because Caiaphas was the high priest, and what belonged to Annas belonged also to Caiaphas.

50. Question IV. Likewise, a question is raised about the time of the denial. — For here John says that after the third denial the cock crowed; but in Mark fourteen it is said that it crowed after the first denial.

I respond: According to the letter, it was as Mark says, that the cock crowed before the threefold denial and immediately after the threefold denial; but Peter did not notice the first crowing of the cock; the second he noticed and returned to his heart, and therefore the others pass over the first crowing in silence, but all mention the last.

51. They lead Jesus therefore etc. Here is treated the third examination of Christ, which took place under Pilate. And in this the malice of the Jews is shown: first, because they lead the unwilling Pilate to judge; second in this, that they lead him who wished to free Christ as innocent to condemn him, at the passage: And when he had said this, he went out again etc.

The first part is divided into two: for first is set forth the offering up of Christ; second, the examination of the one offered up, at: Then he entered again etc.

In this offering up there is noted first the perversity of the Jews; second, their falsity; third, their wickedness; fourth, how from this the divine will is fulfilled.

52. (Vers. 28.). Their perversity, because they lead an innocent man on a feast day to the place of condemnation: therefore he says: They therefore lead Jesus, namely the officers, to Caiaphas the high priest into the praetorium, because he had come there so that he might hand Christ over to Pilate. Now it was morning: the time increases their malice, because it was early morning; so greatly did they thirst for the death of Christ that they could not wait long. It was also a festive time: whence he adds: And they themselves did not enter the praetorium, so that they might not be defiled, but might eat the Passover, because they could not if defiled: Numbers 9: "Those who were unclean by reason of a dead man could not keep the Passover." Augustine: "O impious blindness! They feared to be defiled by the praetorium of a foreign judge, yet did not fear to be defiled by the blood of an innocent brother."

53. (Vers. 29.). Pilate therefore went out to them and said. Here the falsity of the Jews is touched upon, because they impose a false charge upon Christ at the inquiry of Pilate: whence he says: What accusation do you bring against this man? As if he were saying: I do not wish to receive him without cause: Acts 25: "It is not the custom of the Romans to condemn any man before the one who is accused has his accusers present and receives opportunity to defend himself to clear away the charges." And the Jews respond that the charge is evildoing: whence he adds:

54. (Vers. 30.). They answered and said to him: If this man were not an evildoer, we would not have delivered him to you, wishing to observe that law: "The innocent and the just you shall not put to death," Exodus 23, as if they were saying: he is an evildoer. They do not prove it, but falsely charge him. Augustine: "Let those freed from unclean spirits answer, let the sick who were healed answer, whether Jesus is an evildoer. But these things were said by those of whom he had foretold through the Prophet: They repaid me evil for good." Job 36: "Your cause has been judged as that of the wicked."

55. (Vers. 31.). Pilate therefore said to them. Here the third point is noted, namely the deceitfulness of the Jews, because they wanted to pour the blame onto another; but Pilate refuses to judge him, not seeing that they had a proper case; whence: Pilate therefore said to them: Take him yourselves and judge him according to your Law, which says in Exodus twenty-two: "You shall not suffer sorcerers to live." But the Jews on the contrary show that he himself must judge, because the case is one of death, and it was not lawful for them to put anyone to death; on this account it says: The Jews therefore said to him: It is not lawful for us to put anyone to death; but it pertains to you, and this man "is guilty of death"; therefore you must take cognizance of this case. They deceitfully wish to kill through another, but they are not excused; whence it is said to them in Acts seven: "Of whom you were the betrayers and murderers."

56. (Vers. 32.). That the word of Jesus might be fulfilled. Here the fourth point is noted, namely that the will of Christ is fulfilled. For he willed to die the death of the cross, by which the Gentiles put to death; therefore it says: That it might be fulfilled, that is, it so happened that the word might be fulfilled which he spoke, above in the third chapter: "As Moses lifted up the serpent in the desert, so must the Son of Man be lifted up," and above in the twelfth chapter: signifying by what death he was to die, namely of the cross; Matthew twenty: "He shall be delivered to the Gentiles to be mocked and scourged and crucified." And the Lord chose this as the most vile death.

QUESTIONS.


57. Question I. But the question is raised here concerning the statement that they lead him to Caiaphas into the praetorium, because it immediately says that they did not enter the praetorium.

And Augustine responds that praetorium is said first of the place "where the governor dwelt"; but second it is said of the place where he judged, into which if they entered, they considered themselves unclean.

58. Question II. Likewise the question is raised concerning the statement: It was morning, since it was said above that before the cock crowed, Annas sent him bound to Caiaphas.

I respond: On this point Chrysostom and Augustine disagree. For Augustine says that they led him from Annas to Caiaphas into the praetorium, and he says that this can be understood either because Pilate held court in the house of Caiaphas, or because Caiaphas had gone to the house of Pilate. Chrysostom says that they do not now first lead him from Annas, but at the cock's crow they led him to the house of Caiaphas, and afterward in the morning from his house to Pilate, who had gone to the place of the praetorium.

59. Question III. Likewise the question is raised concerning the statement: Lest they be defiled, but that they might eat the Passover.

Therefore they had not yet eaten the Passover; therefore, since Christ ate it on the preceding day, he did not eat at the proper time.

To this the Greeks respond that it is true that Christ anticipated the Passover on account of his death; whence they say that he ate leavened bread and from it consecrated, and therefore they themselves consecrate with leavened bread; and from this word they take the cause of their error.

We, however, explain that the Passover is the same as the paschal food, and these are the unleavened breads which they ate for seven days.

60. Question IV. Likewise, the question is raised concerning what he says: It is not lawful for us to put anyone to death. — For it is said in Exodus twenty-two: You shall not suffer sorcerers to live, and the Law grants this many times.

Augustine responds: "It should be understood that they said this on account of the sanctity of the feast day, which they had already begun to celebrate. — Or it should be said that they say this on account of the rule of the Romans, who had taken from them the power of putting to death, from whom they also purchased the priesthood."

61. Then Pilate entered again etc. Having set forth the handing over of Christ, by which the Jews delivered him to Pilate, there is set forth here his examination conducted by Pilate, in which four things are indicated: first, the inquiry; then, the origin of the inquiry; third, the response to the inquiry; fourth, the discussion of the response.

(Vers. 33.). First, therefore, the inquiry itself is noted; on account of which he says: Then Pilate entered again into the praetorium, because he had gone out to seek the charge from the Jews and had not found it, he returned to inquire of it from the accused: and he called Jesus and said to him: Are you the King of the Jews? Truly he is king, because he is the one of whom Jeremiah twenty-three says: "I will raise up for David a righteous branch, and a king shall reign." Therefore he inquires especially about this, because by saying this he seemed to contradict Caesar, who then held dominion over the Jews.

62. (Vers. 34.). Jesus answered etc. The second point is touched upon, namely the origin of the inquiry; and so that the origin might be known, the Lord asks Pilate: Do you say this of yourself, or have others told you about me? He does not ask because he is in doubt, but so that through his response he might expose the malice of the Jews; and this indeed happens in Pilate's response; whence:

63. (Vers. 35.). Pilate answered: Am I a Jew? As if to say: I do not lay this charge upon you; your nation and your chief priests have delivered you to me; as if to say: I received this from them. What then have you done, that they accuse you so?

64. (Vers. 36.). Jesus answered. Here the third point is set forth, namely the Lord's response, in which the Lord himself refutes the wicked intention of the Jews. For the Jews intended through this to provoke Pilate and Caesar against him, as though he were unwilling to have a colleague in his kingdom; therefore the Lord excludes this by saying: My kingdom is not of this world. Augustine: "Hear, O Jews and Gentiles: My kingdom is not of this world; I do not impede your dominion in this world. What more do you want?"

And he gives the reason that his kingdom is not of this world, and his reasoning is as follows: for an earthly king, ministers fight so that he is not handed over to death; but for me, my ministers do not fight; therefore I am not an earthly king. And he sets forth the major premise of this reasoning: If my kingdom were of this world, my ministers would certainly fight, so that I would not be handed over to the Jews; but now: it is apparent, supply the verb; this is the conclusion: that my kingdom is not from here, because no one defends me. And therefore his kingdom is not of this world, because, as is said in the last chapter of First John, "the whole world is set in wickedness"; therefore we pray: "Thy kingdom come"; but it is in the heavens: whence Matthew 5: "Whoever shall do and teach, he shall be called great in the kingdom of heaven," etc.

65. (Verse 37.). Pilate therefore said to him. Here the fourth point is set forth, namely the examination of the response. And because the Lord had said that he had a kingdom, Pilate argues from the Lord's response, as if marveling: So, he says, you are a king? As if to say: since you confess yourself to be a king, it seems from your words that you wish to reign. And the Lord indeed responds, conceding Pilate's conclusion and satisfying his intention. He concedes Pilate's conclusion when he says: You say it, because I am a king: as if to say: I do not deny what you say; but nevertheless I did not come to reign temporally, as you believe: whence he adds: For this I was born and for this I came into the world, that I might bear witness to the truth. Born, namely by temporal birth, not to rule, but to teach the truth: Isaiah 55: "Behold, I have given him as a witness to the peoples, a leader and a teacher to the nations." And he adds the sign of this: Everyone who is of the truth hears my voice: above in chapter 8: "He who is of God hears the words of God." And because Pilate did not yet fully understand, he therefore still inquires; whence there follows:

66. (Verse 38.). Pilate says to him: What is truth? He did not hear the answer to this question, because he did not wait. To this the Lord gives the answer above in chapter 14: "I am the way, the truth, and the life."

QUESTIONS.


67. Question I. But here the first question concerns what he says: My kingdom is not of this world. - From this the heretics argue that this world does not belong to the God of light, but to the God of darkness.

Against this: Above in chapter 1: He came unto his own. - If you say that world does not refer to nature, but to people living in a worldly manner; against this: in Matthew 13 it is said that the angels will gather out of his kingdom all scandals: but it is certain that scandals exist only in this world.

I respond: Chrysostom says briefly that it is the same as if he said that his kingdom is not worldly and corporeal.

It can be said otherwise that those are called the kingdom of Christ in whom he himself reigns and who obey him, not through power, but through obedience. But such are only the Saints, and these are not of the world: above in the seventeenth chapter: They are not of the world, just as I also am not of the world. Yet they are in the world: whence in the same place: I do not ask that you take them from the world, but that you keep them from evil.

68. Question II. Likewise, inquiry is made about what he says: Everyone, who is of the truth, hears my voice.

Either "of" denotes material cause, and then no one is of the truth; or efficient cause, and then all: but yet not all hear.

Augustine responds that in this word "he commended the grace by which, according to his purpose, they are predestined and called Saints. For if we consider the nature in which we were created, since the Truth has created all, who is not of the truth? But it is not granted to all from the truth that they hear the truth; but those to whom it has been given, they hear," above in the sixth chapter.

69. Question III. Likewise, inquiry is made about the fact that Pilate did not await the Lord's response to his question.

Augustine responds that "suddenly there came to his mind the custom of the Jews, by which one was accustomed to be released to them at Passover"; whence, because he wished to free him, he immediately went out.

Chrysostom responds otherwise that "he knew that that question required time, and he himself was hastening toward the liberation of Christ; therefore he immediately went out."

It can be said otherwise that because Pilate began his judgment from truth but did not remain in truth, he therefore merited to begin the question about truth but not to hear its resolution.

70. And when he had said this etc. Above, the malice of the Jews was shown in this, that they compelled Pilate to examine Christ; here it is shown in this, that they make him who wishes to release condemn. And this part is divided into two, in the first of which the Jews resist the judgment of truth, lest he be freed; in the second they obtain and extort the judgment of falsehood, so that he may be condemned, at the passage: Pilate therefore, when he had heard these words.

And because the manner of judging is threefold: according to benignity, severity, and equity; by this threefold judgment Pilate strives to free Christ, and the Jews on the contrary resist. Therefore there are three parts here. In the first they resist the judgment of benignity: in the second, the judgment of severity, at the passage: Then Pilate took him; in the third, the judgment of equity, at the passage: Pilate says to them, etc.

As regards the first, then, three things are indicated: the allegation of innocence in Christ, the recalling of clemency in the judge, the hardening of wickedness in the Jews.

71. (Vers. 38.). Therefore the innocence in Christ is alleged, on account of which he ought to be released: whence the Evangelist says: And when he had said this, namely the aforementioned question, desiring to free Christ: he went out again to the Jews, who were outside the praetorium, to allege Christ's innocence: whence: And he said to them: I find no cause in him, namely of death. And he spoke truly: whence in the Psalm: "Neither my iniquity nor my sin, O Lord".

72. (Vers. 39.). And because it was not sufficient to allege innocence, therefore secondly clemency is recalled: But you have a custom that I should release one to you at the Passover. Victor: "Because at the Passover they were freed from servitude, at the Passover this custom of releasing was theirs." Do you wish that I release to you the King of the Jews? Augustine: "It could not be torn from his heart that Christ was the King of the Jews, as though truth itself had fixed this there, as on the title, concerning which he had asked what it was."

73. (Vers. 40.). Then the hardening of malice in the Jews is added, who were not moved by Christ's innocence nor by the judge's clemency, but rather persisted in their accusation: whence he says: They cried out again and said: Not this man, but Barabbas, namely not this innocent man, but one whom we know to be guilty: whence the Evangelist adds: Now Barabbas was a robber, by which the astonishing malice of the Jews is expressed, that they preferred a robber and his welfare to Christ the Lord. Whence Chrysostom: "O polluted mind! They ask that the guilty one be released, but command the innocent one to be crucified": Acts 3: "You denied the Just and Holy One, and asked that a murderer be granted to you; but the Author of life you killed."