I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth; thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth.

(Hom. lxxxii) Again, our Lord gives a reason why the disciples are worthy of obtaining such favour from the Father: I have given them Thy word; and the world hath hated them; i. e. They are had in hatred for Thy sake, and on account of Thy word.

(Tr. cviii) They had not yet experienced these sufferings which they afterwards met with; but, after His custom, He puts the future into the past tense. Then He gives the reason why the world haled them; viz. Because they are not of the world. This was conferred upon them by regeneration; for by nature they were of the world. It was given to them that they should not be of the world, even as He was not of the world; as it follows; Even as I am not of the world. He never was of the world; for even His birth of the form of a servant He received from the Holy Ghost, from Whom they were born again. But though they were no longer of the world, it was still necessary that they should be in the world: I pray not that Thou shouldest take them out of the world.

As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and Thee to the world. But that Thou shouldest keep them from the evil; every evil, but especially the evil of schism.

(Tr. cviii) He repeats the same thing again; They are not of the world, even as I am not of the world.

(Hom. lxxxii. 1) Above, when He said, Them whom Thou gavest Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing in common with earth, they are made citizens of heaven. Wherein He shews His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance. Keep them from the evil, i. e. not from dangers only, but from falling away from the faith.

(Tr. cviii) Sanctify them through Thy truth: for thus were they to be kept from the evil. But it may be asked, how it was that they were not of the world, when they were not yet sanctified in the truth? Because the sanctified have still to grow in sanctity, and this by the help of God’s grace. The heirs of the New Testament are sanctified in that truth, the shadows of which were the sanctification of the Old Testament; they are sanctified in Christ, Who said above, I am the way, the truth, and the life. (c. 14:6) It follows, Thy discourse is truth. The Greek is λόγος, i. e. word. The Father then sanctified them in the truth, i. e. in His Word the Only-Begotten, them, i. e. the heirs of God, and joint-heirs with Christ.

(Hom. lxxxii) Or thus: Sanctify them in Thy truth; i. e. Make them holy, by the gift of the Holy Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speaking of doctrines, He adds, Thy word is truth, i. e. there is in it no lie, nor any thing typical, or bodily. Again, Sanctify them in Thy truth, may mean, Separate them for the ministry of the word, and preaching.

As Thou hast sent Me into the world, even so have I also sent them into the world. For what Christ was sent into the world, for the same end were they; as saith Paul, God was in Christ reconciling the world unto Himself; and hath given to us the word of reconciliation. (2 cor. 5:19) As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future.

(Tr. cviii) It is manifest by this, that He is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctify Myself; i. e. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i. e. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was made flesh. For then He sanctified Himself in Himself, i. e. Himself as man, in Himself as the Word: the Word and man being one Christ. But of His members it is that He saith, And for their sakes I sanctify Myself, i. e. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i. e. even as Myself; and in the truth, i. e. Myself.

(Hom. lxxxii) Or thus: For their sakes I sanctify Myself, i. e. I offer Myself as a sacrifice to Thee; for all sacrifices, and things that are offered to God, are called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth; i. e. For I make them too an oblation to Thee; either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle saith, Present your bodies a living sacrifice, holy. (Rom. 12:1)


Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one: and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

(Tr. cix) When our Lord had prayed for His disciples, whom He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe on Me through their word.

(Hom. lxxxii) Another ground of consolation to them, that they were to be the cause of the salvation of others.

(Tr. cix) All, i. e. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those, i. e. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles’ word, but believed already. Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simeon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith. The case of Paul however still remains, An Apostle not of men, or by men; (Gal. 1:1) and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself. And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come. And then follows the thing itself which He prays for, That they all may be one. He asks that for all, which he asked above for the disciples; that all both we and they may be one.

(Hom. lxxxii) And with this prayer for unanimity, He concludes His prayer; and then begins a discourse on the same subject: A new commandment I give unto you, that ye love one another.

(vii de Trin) And this unity is recommended by the great example of unity: As Thou, Father, art in Me, and I in Thee, that they also may be one in Us, i. e. that as the Father is in the Son, and the Son in the Father, so, after the likeness of this unity, all may be one in the Father and in the Son.

(Hom. lxxxii) This as again does not express perfect likeness, but only likeness as far as it was possible in men; as when He saith, Be ye merciful, even as your Father, which is in heaven, is merciful. (Luke 6:36)

(Tr. cx) We must particularly observe here, that our Lord did not say, that we may be all one, but that they may be all one, as Thou, Father, in Me, and I in Thee, are one, understood. For the Father is so in the Son, that They are one, because They are of one substance; but we can be one in Them, but not with Them; because we and They are not of one substance. They are in us, and we in Them, so as that They are one in Their nature, we one in ours. They are in us, as God is in the temple; we in Them, as the creature is in its Creator. Wherefore He adds, in Us, to shew, that our being made one by charity, is to be attributed to the grace of God, not to ourselves.

(iv. de. Trin. c. ix) Or that in ourselves we cannot be one, severed from each other by diverse pleasures, and lusts, and the pollution of sin, from which we must be cleansed by a Mediator, in order to be one in Him.

(viii. de Trin) Heretics endeavouring to get over the words, I and My Father are one, as a proving unity of nature, and to reduce them to mean a unity simply of natural love, and agreement of will, bring forwards these words of our Lord’s as an example of this kind of unity: That they may be all one, as Thou, Father, art in Me, and I in Thee. But though impiety can cheat its own understanding, it cannot alter the meaning1 of the words themselves. For they who are born again of a nature that gives unity in life eternal, they cease to be one in will merely, acquiring the same nature by their regeneration: but the Father and Son alone are properly one, because God, only-begotten of God, can only exist in that nature from which He is derived.

(Tr. cx) But why does He say, That the world may believe that Thou hast sent Me? Will the world believe when we shall all be one in the Father and the Son? Is not this unity that peace eternal, which is the reward of faith, rather than faith itself? For though in this life all of us who hold in the same common faith are one, yet even this unity is not a means to belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for the world when He says, Neither pray I for these alone, but for all those who shall believe on Me through their word. Whereby it appears that He does not make this unity the cause of the world believing, but prays that the world may believe, as He prays that they all may be one. The meaning will be clearer if we always put in the word ask; I ask that they all may be one; I ask that they may be one in Us; I ask that the world may believe that Thou hast sent Me.

(viii. de Trin) Or, the world will believe that the Son is sent from the Father, for that reason, viz. because all who believe in Him are one in the Father and the Son.

(Hom. lxxxii) For there is no scandal so great as division, whereas unity amongst believers is a great argument for believing; as He said at the beginning of His discourse, By this shall all men know that ye are My disciples, if ye have love one to another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He saith, not being a peacemaker, they will not acknowledge Me as sent from God.

(Tr. cx) Then our Saviour, Who, by praying to the Father, shewed Himself to be man, now shews that, being God with the Father, He doth what He prays for: And the glory which Thou gavest Me, I have given them. What glory, but immortality, which human nature was about to receive in Him? For that which was to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, which He says was given Him by the Father, we must understand He gave Himself also. For when the Son is silent of His own cooperation in the Father’s work, He shews His humility: when He is silent of the Father’s cooperation in His work, He shews His equality. In this way here He neither disconnects Himself with the Father’s work, when He says, The glory which Thou gavest Me, nor the Father with His work, when He says, I have given them. But as He was pleased by prayer to the Father to obtain that all might be one, so now He is pleased to effect the same by His own gift; for He continues, That all may be one, even as We are one.

(Hom. lxxxii. 2) By glory, He means miracles, and doctrines, and unity; which latter is the greater glory. For all who believed through the Apostles are one. If any separated, it was owing to men’s own carelessness; not but that our Lord anticipates this happening.

(viii. de Trin) By this giving and receiving of honour, then, all are one. But I do not yet apprehend in what way this makes all one. Our Lord, however, explains the gradation and order in the consummating of this unity, when He adds, I in them, and Thou in Me; so that inasmuch as He was in the Father by His divine nature, we in Him by His incarnation, and He again in us by the mystery of the sacrament, a perfect union by means of a Mediator was established.

(Hom. lxxxii) Elsewhere1 He says of Himself and the Father, We will come and make Our abode with Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.

(Tr. cx. 4) Nor is this said, however, as if to mean that the Father was not in us, or we in the Father. He only means to say, that He is Mediator between God and man. And what He adds, That they may be made perfect in one, shews that the reconciliation made by this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may know that Thou hast sent Me, must not be taken to mean the same as the words just above, That the world may believe. For as long as we believe what we do not see, we are not yet made perfect, as we shall be when we have merited to see what we believe. So that when He speaks of their being made perfect, we are to understand such a knowledge as shall be by sight, not such as is by faith. These that believe are the world, not a permanent enemy, but changed from an enemy to a friend; as it follows: And hast loved them, as Thou hast loved Me. The Father loves us in the Son, because He elected us in Him. These words do not prove that we are equal to the Only Begotten Son; for this mode of expression, as one thing so another, does not always signify equality. It sometimes only means, because one thing, therefore another. And this is its meaning here: Thou hast loved them, as Thou hast loved Me, i. e. Thou hast loved them, because Thou hast loved Me. There is no reason for God loving His members, but that He loves him. But since He hateth nothing that He hath made, who can adequately express how much He loves the members of His Only Begotten Son, and still more the Only Begotten Himself.


Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

(Hom. lxxxii. 2) After He has said that many should believe on Him through them, and that they should obtain great glory, He then speaks of the crowns in store for them; Father, I will that they also whom Thou hast given Me, be with Me where I am.

(Tr. cxi. 1) These are they whom He has received from the Father, whom He also chose out of the world; as He saith at the beginning of this prayer, Thou hast given Him power over all flesh, i. e. all mankind, That He should give eternal life to as many as Thou hast given Him. Wherein He shews that He had received power over all men, to deliver whom He would, and to condemn whom He would. Wherefore it is to all His members that He promises this reward, that where He is, they may be also. Nor can that but be done, which the Almighty Son saith that He wishes to the Almighty Father: for the Father and the Son have one will, which, if weakness prevent us from comprehending, piety must believe. Where I am: so far as pertains to the creature, He was made of the seed of David according to the flesh: He might say, Where I am, meaning where He was shortly to be, i. e. heaven. In heaven then, He promises us, we shall be. For thither was the form of a servant raised, which He had taken from the Virgin, and there placed on the right hand of God.

(Moral.) What means then what the Truth saith above, No man hath ascended into heaven, but He that came down from heaven, even the Son of man which is in heaven. (John 3:13) Yet here is no discrepancy, for our Lord being the Head of His members, the reprobates excluded, He is alone with us. And therefore, we making one with Him, whence He came alone in Himself, thither He returns alone in us.

(Tr. cxi) But as respects the form of God, wherein He is equal to the Father, if we understand these words, that they may be with Me where I am, with reference to that, then away with all bodily ideas, and enquire not where the Son, Who is equal to the Father, is: for no one hath discovered where He is not. Wherefore it was not enough for Him to say, I will that they may be where I am, but He adds, with Me. For to be with Him is the great good: even the miserable can be where He is, but only the happy can be with Him. And as in the ease of the visible, though very different be whatever example we take, a blind man will serve for one, as a blind man though He is where the light is, yet is not himself with the light, but is absent from it in its presence, so not only the unbelieving, but the believing, though they cannot be where Christ is not, yet are not themselves with Christ by sight: by faith we cannot doubt but that a believer is with Christ. But here He is speaking of that sight wherein we shall see Him as He is; as He adds, That they may behold My glory, which Thou hast given Me. That they may behold, He says, not, that they may believe. It is the reward of faith which He speaks of, not faith itself.

(Hom. lxxxii) He saith not, that they may partake of My glory, but, that they may behold, intimating that the rest there is to see the Son of God. The Father gave Him glory, when He begat Him.

(Tr. cxi. 3) When then we shall have seen the glory which the Father gave the Son, though by this glory we do not understand here, that which He gave to the equal Son when He begat Him, but that which He gave to the Son of man, after His crucifixion; then shall the judgment be, then shall the wicked be taken away, that he see not the glory of the Lord: what glory but that whereby He is God? If then we take their words, That they may be with Me where I am, to be spoken by Him as Son of God, in that case they must have a higher meaning, viz. that we shall be in the Father with Christ. As He immediately adds, That they may see My glory which Thou hast given Me; and then, Which Thou gavest Me before the foundation of the world. For in Him He loved us before the foundation of the world, and then predestined what He should do at the end of the world.

That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world.

After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world hath not known Thee; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known Thee, they shall not obtain the glory and crown.

(Hom. lxxxii) He says this as if He were troubled at the thought, that they should be unwilling to know One so just and good. And whereas the Jews had said, that they knew God, and He knew Him not: He on the contrary says, But I have known Thee, and these have known that Thou hast sent Me, and I have declared unto them Thy name, and will declare1 it, by giving them perfect knowledge through the Holy Ghost. When they have learned what Thou art, they will know that I am not separate from Thee, but Thine own Son greatly beloved, and joined to Thee. This I have told them, that I might receive them, and that they who believe this aright, shall preserve their faith and love toward Me entire; and I will abide in them: That the love wherewith Thou hast loved Me may be in them, and I in them.

(Tr. cxi. 5) Or thus; What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? For this reason the world hath not known Thee; because Thou art just, and hast punished them with this ignorance of Thee, in reward for their misdeeds. And for this reason the reconciled world knows Thee, because Thou art merciful, and hast vouchsafed this knowledge, not in consequence of their merits, but of thy grace. It follows: But I have known Thee. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i. e. the reconciled world have known Me, by grace, forasmuch as Thou hast sent Me. And I have made known Thy name to them by faith, and will make it known by sight: that the love wherewith Thou hast loved Me may be in them. (2 Tim. 4:7) The Apostle uses a like phrase, I have fought a good fight, by a good fight being the more common form. The love wherewith the Father loveth the Son in us, can only be in us because we are His members, and we are loved in Him when He is loved wholly, i. e. both head and body. And therefore He adds, And I in them; He is in us, as in His temple, we in Him as our Head.

Chrysostom, Augustine, Gregory, Bede, Theophylact


When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

(Tr. cxii) The discourse, which our Lord had with His disciples after supper, and the prayer which followed, being now ended, the Evangelist begins the account of His Passion. When Jesus had spoken these words, He came forth with His disciples over the brook Cedron, where was a garden, into which He entered, and His disciples. But this did not take place immediately after the prayer was ended; there was an interval containing some things, which John omits, but which are mentioned by the other Evangelists.

(de Con. Ev. iii. c. 3.) A contention took place between them, which of them was the greater, as Luke relates. He also said to Peter, as Luke adds in the same place, Behold, Satan hath desired to have you, that he might sift you as wheat, &c. (Luke 22:31) And according to Matthew and Mark, they sang a hymn, and then went to Mount Olivet. (Mat. 26:30. Mark 14:26) Matthew lastly brings the two narratives together: Then went Jesus with His disciples to a place which is called Gethsemane. That is the place which John mentions here, Where there was a garden, into the which He entered, and His disciples.

(Tr. cxii) When Jesus had spoken these words, shews that He did not enter before He had finished speaking.

(Hom. lxxxiii) But why does not John say, When He had prayed, He entered? Because His prayer was a speaking for His disciples’ sake. It is now night time; He goes and crosses the brook, and hastens to the place which was known to the traitor; thus giving no trouble to those who were lying in wait for Him, and shewing His disciples that He went voluntarily to die.

Over the brook Cedron, i. e. of cedars. It is the genitive in the Greek. He goes over the brook, i. e. drinks of the brook of His Passion. Where there was a garden, that the sin which was committed in a garden, He might blot out in a garden. Paradise signifies garden of delights.

(Hom. lxxxii) That it might not be thought that He went into a garden to hide Himself, it is added, But Judas who betrayed Him knew the place: for Jesus often resorted thither with His disciples.

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

(Hom. lxxxiii) Jesus had often met and talked alone with His disciples there, on essential doctrines, such as it was lawful for others to hear. He does this on mountains, and in gardens, to be out of reach of noise and tumult. Judas however went there, because Christ had often passed the night there in the open air. He would have gone to His house, if he had thought he should find Him sleeping there.

Judas knew that at the feast time our Lord was wont to teach His disciples high and mysterious doctrines, and that He taught in places like this. And as it was then a solemn season, he thought He would be found there, teaching His disciples things relating to the feast.

Augustine, Chrysostom, Alcuin, Theophylact


Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he said unto them, I am he, they went backward, and fell to the ground. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

(Nihil tale in G.) The Evangelist had shewn how Judas had found out the place where Christ was, now he relates how he went there. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

(Tr. cxii) It was a band not of Jews, but of soldiers, granted, we must understand, by the Governor, with legal authority to take the criminal, as He was considered, and crush any opposition that might be made.

(Hom. lxxxiii) But how could they persuade the band? By hiring them; for being soldiers, they were ready to do any thing for money.

They carry torches and lanterns, to guard against Christ escaping in the dark.

(Hom. lxxxiii) They had often sent elsewhere to take Him, but had not been able. Whence it is evident that He gave Himself up voluntarily; as it follows, Jesus therefore, knowing all things that should come upon Him, went forth, and said unto them, Whom seek ye?

He asks not because He needed to know, for He knew all things that should come upon Him; but because He wished to shew, that though present, they could not see or distinguish Him: Jesus saith unto them, I am He.

(Hom. lxxxiii) He Himself had blinded their eyes. For that darkness was not the reason is clear, because the Evangelist says that they had lanterns. Though they had not lanterns, however, they should at least have recognised Him by His voice. And if they did not know Him, yet how was it that Judas, who had been with Him constantly also, did not know Him? And Judas also which betrayed Him stood with them. Jesus did all this to shew that they could not have taken Him, or even seen Him when He was in the midst of them, had He not permitted it.

(Tr. cxiii) As soon then as He said unto them, I am He, they went backtward. Where now is the band of soldiers, where the terror and defence of arms? Without a blow, one word struck, drove back, prostrated a crowd fierce with hatred, terrible with arms. For God was hid in the flesh, and the eternal day was so obscured by His human body, that He was sought for with lanterns and torches, to be slain in the darkness. What shall He do when He cometh to judge, Who did thus when He was going to be judged? And now even at the present time Christ saith by the Gospel, I am He, and an Antichrist is expected by the Jews: to the end that they may go backward, and fall to the ground; because that forsaking heavenly, they desire earthly things.

(Ezech. Hom. ix.) Why is this, that the Elect fall on their faces, the reprobate backward? Because every one who falls back, sees not where he falls, whereas he who falls forward, sees where he falls. The wicked when they suffer loss in invisible things, are said to fall backward, because they do not see what is behind them: but the righteous, who of their own accord cast themselves down in temporal things, in order that they may rise in spiritual, fall as it were upon their faces, when with fear and repentance they humble themselves with their eyes open.

(Hom. lxxxiii) Lastly, lest any should say that He had encouraged the Jews to kill Him, in delivering Himself into their hands, He says every thing that is possible to reclaim them. But when they persisted in their malice, and shewed themselves inexcusable, then He gave Himself up into their hands: Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He.

(Tr. cxii) They had heard at the first, I am He, but had not understood it; because He who could do whatever He would, willed not that they should. But had He never permitted Himself to be taken by them, they would not have done indeed what they came to do; but neither would He what He came to do. So now having shewn His power to them when they wished to take Him and could not, He lets them seize Him, that they might be unconscious agents of His will; If ye seek Me, let these go their way.

(Hom. lxxxiv) As if to say, Though ye seek Me, ye have nothing to do with these: lo, I give Myself up: thus even to the last hour does He shew His love for His own.

(Tr. cxii) He commands His enemies, and they do what He commands; they permit them to go away, whom He would not have perish.

(Hom. lxxxiii) The Evangelist, to shew that it was not their design to do this, but that His power did it, adds, That the saying might be fulfilled which He spoke, Of them which Thou hast given Me, have I lost none. He had said this with reference not to temporal, but to eternal death: the Evangelist however understands the word of temporal death also.

(Tr. cxii. 4) But were the disciples never to die? Why then would He lose them, even if they died then? Because they did not yet believe in Him in a saving way.

Gloss, Augustine, Chrysostom, Theophylact, Gregory


Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

(Hom. lxxxiii) Peter trusting to these last words of our Lord’s, and to what He had just done, assaults those who came to take Him: Then Simon Peter having a sword drew it, and smote the high priest’s servant. But how, commanded as he had been to have neither scrip, nor two garments, had he a sword? Perhaps he had foreseen this occasion, and provided one.

Or, he had got one for sacrificing the lamb, and carried it away with him from the Supper.

(Hom. lxxxiii. 2) But how could he, who had been forbidden ever to strike on the cheek, be a murderer? Because what he had been forbidden to do was to avenge himself, but here he was not avenging himself, but his Master. They were not however yet perfect: afterwards ye shall see Peter beaten with stripes, and bearing it humbly. And cut off his right ear: this seems to shew the impetuosity of the Apostle; that he struck at the head itself.

(Tr. cxii) The servant’s name was Malchus; John is the only Evangelist who mentions the servant’s name; as Luke is the only one who mentions that our Lord touched the ear and healed him.

(Hom. lxxxiii) He wrought this miracle both to teach us, that we ought to do good to those who suffer, and to manifest His power. The Evangelist gives the name, that those who then read it might have the opportunity of enquiring into the truth of the account. And he mentions that he was the servant of the high priest, because in addition to the miracle of the cure itself, this shews that it was performed upon one of those who came to take Him, and who shortly after struck Him on the face.

(Tr. cxii. 5) The name Malchus signifies, about to reign. What then does the ear cut off for our Lord, and healed by our Lord, denote, but the abolition of the old, and the creating of a new, hearing1 in the newness of the Spirit, and not in the oldness of the letter? To whomsoever this is given, who can doubt that he will reign with Christ? But he was a servant too, hath reference to that oldness, which generated to bondage: the cure figures liberty.

Or, the cutting off of the high priest’s servant’s right ear is a type of the people’s deafness, of which the chief priests partook most strongly: the restoration of the ear, of ultimate reenlightenment of the understanding of the Jews, at the coming of Elias.

(Tr. cxii) Our Lord condemned Peter’s act, and forbad him proceeding further: Then said Jesus unto Peter, Put up thy sword into the sheath. He was to be admonished to have patience: and this was written for our learning.

(Hom. lxxxiii. 2) He not only restrained Him however by threats, but consoled him also at the same time: The cup that My Father giveth Me, shall I not drink it? Whereby He shews that it was not by their power, but by His permission, that this had been done, and that He did not oppose God, but was obedient even unto death.

In that He calls it a cup, He shews how pleasing and acceptable death for the salvation of men was to Him.

(Tr. cxii) The cup being given Him by the Father, is the same with what the Apostle saith, Who spared not His own Son, but delivered Him up for us all. (Rom. 8:32) But the Giver of this cup and the Drinker of it are the same; as the same Apostle saith, Christ loved us, and gave Himself for us. (Eph. 5:2)


Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

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

(Tr. cxii) They took Him Whom they did not draw nigh to; nor understood that which is written in the Psalms, Draw nigh unto Him, and be ye lightened. (Ps. 34:5. accedite ad eum, Vulg.) For had they thus drawn nigh to Him, they would have taken Him, not to kill Him, but to be in their hearts. But now that they take Him in the way they do, they go backward. It follows, and bound Him, Him by Whom they ought to have wished to be loosed. And perhaps there were among them some who, afterwards delivered by Him, exclaimed, Thou hast broken My chains asunder. (Ps. 116) But after that they had bound Jesus, it then appears most clearly that Judas had betrayed Him not for a good, but a most wicked purpose: And led Him away to Annas first.

(Hom. lxxxiii. 2) In exultation, to shew what they had done, as if they were raising a trophy.

(Tr. cxiii) Why they did so, he tells us immediately after: For he was father in law to Caiaphas, which was the high priest that same year. Matthew, in order to shorten the narrative, says that He was led to Caiaphas; because He was led to Annas first, as being the father in law of Caiaphas. So that we must understand that Annas wished to act Caiaphas’s part.

In order that, while our Lord was condemned by his colleague, he might not be guiltless, though his crime was less. Or perhaps his house lay in the way, and they were obliged to pass by it. Or it was the design of Providence, that they who were allied in blood, should be associated in guilt. That Caiaphas however was high priest for that year sounds contrary to the law, which ordained that there be only one high priest, and made the office hereditary. But the pontificate had now been abandoned to ambitious men.

Josephus relates that this Caiaphas bought the high priesthood for this year. No wonder then if a wicked high priest judged wickedly. A man who was advanced to the priesthood by avarice, would keep himself there by injustice.

(Hom. lxxxiii) That no one however might be disturbed at the sound of the chains, the Evangelist reminds them of the prophecy that His death would be the salvation of the world: Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. Such is the overpowering force of truth, that even its enemies echo it.

Theophylact, Augustine, Chrysostom, Bede, Alcuin


And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

(de Con. Evang. iii. vi) The temptation of Peter, which took place in the midst of the contumelies offered to our Lord, is not placed by all in the same order. Matthew and Mark put the contumelies first, the temptation of Peter afterwards; Luke the temptation first, the contumelies after. John begins with the temptation: And Simon Peter followed Jesus, and so did another disciple.

He followed his Master out of devotion, though afar off, on account of fear.

(Tr. cxiii) Who that other disciple was we cannot hastily decide, as his name is not told us. John however is wont to signify himself by this expression, with the addition of, whom Jesus loved. Perhaps therefore he is the one.

He omits his own name out of humility: though he is relating an act of great virtue, how that he followed when the rest fled. He puts Peter before himself, and then mentions himself, in order to shew that he was inside the hall, and therefore related what took place there with more certainty than the other Evangelists could. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. This he mentions not as a boast, but in order to diminish his own merit, in having been the only one who entered with Jesus. It is accounting for the act in another way, than merely by greatness of mind. Peter’s love took him as far as the palace, but his fear prevented him entering in: But Peter stood at the door without.

He stood without, as being about to deny his Lord. He was not in Christ, who dared not confess Christ.

(Hom. lxxxiii) But that Peter would have entered the palace, if he had been permitted, appears by what immediately follows: Then went out that other disciple who was known to the high priest, and spake unto her who kept the doors, and brought in Peter. He did not bring him in himself, because he kept near Christ. It follows: Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man’s disciples? He saith, I am not. What sayest thou, O Peter? Didst thou not say before, I will lay down my life for thy sake? (Mat. 26:35) What then had happened, that thou givest way even when the damsel asks thee? It was not a soldier who asked thee, but a mean porteress. Nor said she, Art thou this Deceiver’s disciple, but, this Man’s: an expression of pity. Art not thou also, she says, because John was inside.

(Tr. cxiii) But what wonder, if God foretold truly, man presumed falsely. Respecting this denial of Peter we should remark, that Christ is not only denied by him, who denies that He is Christ, but by him also who denies himself to be a Christian. For the Lord did not say to Peter, Thou shalt deny that thou art My disciple, but, Thou shalt deny Me. (Luke 22:34) He denied Him then, when he denied that he was His disciple. And what was this but to deny that he was a Christian? How many afterwards, even boys and girls, were able to despise death, confess Christ, and enter courageously into the kingdom of heaven; which he who received the keys of the kingdom, was now unable to do? Wherein we see the reason for His saying above, Let these go their way, for of those which Thou hast given Me, have I lost none. If Peter had gone out of this world immediately after denying Christ, He must have been lost.

(Serm. de Petro et Elia.) Therefore did Divine Providence permit Peter first to fall, in order that he might be less severe to sinners from the remembrance of his own fall. Peter, the teacher and master of the whole world, sinned, and obtained pardon, that judges might thereafter have that rule to go by in dispensing pardon. For this reason I suppose the priesthood was not given to Angels; because, being without sin themselves, they would punish sinners without pity. Passible man is placed over man, in order that remembering his own weakness, he may be merciful to others.

Some however foolishly favour Peter, so far as to say that he denied Christ, because he did not wish to be away from Christ, and he knew, they say, that if he confessed that he was one of Christ’s disciples, he would be separated from Him, and would no longer have the liberty of following and seeing his beloved Lord; and therefore pretended to be one of the servants, that his sad countenance might not be perceived, and so exclude him: And the servants and officers stood there, who had made a fire of coals, and warmed themselves; and Peter stood with them, and warmed himself.

(Tr. cxiii) It was not winter, and yet it was cold, as it often is at the vernal equinox.

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

Augustine, Alcuin, Chrysostom, Theophylact, Gregory


The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

(Hom. lxxxiii. 3) As they could bring no charge against Christ, they asked Him of His disciples: The high priest then asked Jesus of His disciples; perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attended to, except His own disciples.

He asks Him moreover of His doctrine, what it was, whether opposed to Moses and the law, that he might take occasion thereby to put Him to death as an enemy of God.

He does not ask in order to know the truth, but to find out some charge against Him, on which to deliver Him to the Roman Governor to be condemned. But our Lord so tempers His answer, as neither to conceal the truth, nor yet to appear to defend Himself: Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

(Tr. cxiii) There is a difficulty here not to be passed over: if He did not speak openly even to His disciples, but only promised that He would do so at some time, how was it that He spoke openly to the world? He spoke more openly to His disciples afterwards, when they had withdrawn from the crowd; for He then explained His parables, the meaning of which He concealed from the others. When He says then, I spake openly to the world, He must be understood to mean, within the hearing of many. So in one sense He spoke openly, i. e. in that many heard Him; in another sense not openly, i. e. in that they did not understand Him. His speaking apart with His disciples was not speaking in secret; for how could He speak in secret before the multitude, especially when that small number of His disciples were to make known what He said to a much larger?

He refers here to the prophecy of Esaias; I have not spoken in secret, in a dark place of the earth. (Isa. 45:19)

(Hom. lxxxiii) Or, He spoke in secret, but not, as these thought, from fear, or to excite sedition; but only when what He said was above the understanding of the many. To establish the matter, however, upon superabundant evidence, He adds, Why askest thou Me? ask them which heard Me what I said unto them; behold, they know what I said unto them: as if He said, Thou askest Me of My disciples; ask My enemies, who lie in wait for Me. These are the words of one who was confident of the truth of what He said: for it is incontrovertible evidence, when enemies are called in as witnesses.

(Tr. cxiii. 3) For what they had heard and not understood, was not of such a kind, as that they could justly turn it against Him. And as often as they tried by questioning to find out some charge against Him, He so replied as to blunt all their stratagems, and refute their calumnies.

Chrysostom, Theophylact, Alcuin, Augustine


And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Now Annas had sent him bound unto Caiaphas the high priest.

When Jesus had appealed to the testimony of the people by, an officer, wishing to clear himself, and shew that he was not one of those who admired our Lord, struck Him: And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so?

(de Con. Evang. iii. vi) This shews that Annas was the high priest, for this was before He was sent to Caiaphas. And Luke in the beginning of his Gospel says, that Annas and Caiaphas were both high priests.

Here is fulfilled the prophecy, I gave my cheek to the smiters. Jesus, though struck unjustly, replied gently: Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me?

As if to say, If thou hast any fault to find with what I have said, shew it; if thou hast not, why ragest thou? Or thus: If I taught any thing unadvisedly, when I taught in the synagogues, give proof of it to the high priest; but if I taught aright, so that even ye officers admired, why smitest thou Me, Whom before thou admiredst?

(Tr. cxiii) What can be truer, gentler, kinder, than this answer? He Who received the blow on the face neither wished for him who struck it that fire from heaven should consume him, or the earth open its mouth and swallow him; or a devil seize him; or any other yet more horrible kind of punishment. Yet had not He, by Whom the world was made, power to cause any one of these things to take place, but that He preferred teaching us that patience by which the world is overcome? Some one will ask here, why He did not do what He Himself commanded, i. e. not make this answer, but give the other cheek to the smiter? But what if He did both, both answered gently, and gave, not His check only to the smiter, but His whole body to be nailed to the Cross? And herein He shews, that those precepts of patience are to be performed not by posture of the body, but by preparation of the heart: for it is possible that a man might give his cheek outwardly, and yet be angry at the same time. How much better is it to answer truly, yet gently, and be ready to bear even harder usage patiently.

(Hom. lxxxiii) What should they do then but either disprove, or admit, what He said? Yet this they do not do: it is not a trial they are carrying on, but a faction, a tyranny. Not knowing what to do further, they send Him to Caiaphas: Now Annas sent Him bound to Caiaphas the high priest.

Thinking that as he was more cunning, he might find out something against Him worthy of death.

(Tr. cxiii) He was the one to whom they were taking Him from the first, as Matthew says; he being the high priest of this year. We must understand that the pontificate was taken between them year by year alternately, and that it was by Caiaphas’s consent that they led Him first to Annas; or that their houses were so situated, that they could not but pass straight by that of Annas.

Sent Him bound, not that He was bound now for the first time, for they bound Him when they took Him. They sent Him bound as they had brought Him. Or perhaps He may have been loosed from His bonds for that hour, in order to be examined, after which He was bound again, and sent to Caiaphas.

Theophylact, Augustine, Alcuin, Chrysostom, Bede


And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew.

(Tr. cxiii) After the Evangelist has said that they sent Jesus bound from Annas to Caiaphas, he returns to Peter and his three denials, which took place in the house of Annas: And Simon Peter stood and warmed himself. He repeats what he had said before.

(Hom. lxxxiii) Or, He means that the once fervid disciple was now too torpid, to move even when our Lord was carried away: shewing thereby how weak man’s nature is, when God forsakes him. Asked again, he again denies: They said therefore unto him, Art not thou also one of His disciples? He denied it, and said, I am not.

(de Con. Evang. iii. 6) Here we find Peter not at the gate, but at the fire, when he denies the second time: so that he must have returned after he had gone out of doors, where Matthew says he was. He did not go out, and another damsel see him on the outside, but another damsel saw him as he was rising to go out, and remarked him, and told those who were by, i. e. those who were standing with her at the fire inside the hall, This fellow also was with Jesus of Nazareth. (Matt. 26:71, 72) He heard this outside, and returned, and swore, I do not know the man. Then John continues: They said therefore unto him, Art not thou also one of His disciples? which words we suppose to have been said to him when he had come back, and was standing at the fire. And this explanation is confirmed by the fact, that besides the other damsel mentioned by Matthew and Mark in the second denial, there was another person, mentioned by Luke, who also questioned him. So John uses the plural: They said therefore unto him. And then follows the third denial: One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with Him? That Matthew and Mark speak of the party who here question Peter in the plural number, whereas Luke mentions only one, and John also, adding that that one was the kinsman of him whose ear Peter cut off, is easily explained by supposing that Matthew and Mark used the plural number by a common form of speech for the singular; or that one who had observed him most strictly put the question first, and others followed it up, and pressed Peter with more.

(Hom. lxxxiii. 3) But neither did the garden bring back to his memory what he had then said, and the great professions of love he had made: Peter then denied again, and immediately the cock crew.

(Tr. cxiii) Lo, the prophecy of the Physician is fulfilled, the presumption of the sick man demonstrated. That which Peter had said he would do, he had not done. I will lay down my life for Thy sake; but what our Lord had foretold had come to pass, Thou shall deny Me thrice. (Luke 22:34)

(Hom. lxxxiii. 3) The Evangelists have all given the same account of the denials of Peter, not with any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God.

Mystically, by the first denial of Peter are denoted those who before our Lord’s Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.


Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the Passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death. That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

(Tr. cxiv) The Evangelist returns to the part where he had left off, in order to relate Peter’s denial: Then led they Jesus to Caiaphas (a Caiapha Vulg.) unto the hall of judgment: to Caiaphas from his colleague and father in law Annas, as has been said. But if to Caiaphas, how to the prætorium, which was the place where the governor Pilate resided?

The prætorium is the place where the prætor sat. Prætors were called prefects and preceptors, because they issue decrees.

(Tr. cxiv) Either then for some urgent reason Caiaphas proceeded from the house of Annas, where both had been sitting, to the prætorium of the governor, and left Jesus to the hearing of his father in law: or Pilate had established the prætorium in the house of Caiaphas, which was large enough to afford a separate lodging to its owner, and the governor at the same time.

(de Con. Evang. l. iii. c. vii) According to Matthew, When the morning came, they led Him away, and delivered Him to Pontius Pilate. (Mat. 27:1, 2) But He was to have been led to Caiaphas at first. How is it then that He was brought to him so late? The truth is, now He was going as it were a committed criminal, Caiaphas having already determined on His death. And He was to be given up to Pilate immediately.

And it was early.

(Hom. lxxxiii) He was led to Caiaphas before the cock crew, but early in the morning to Pilate. Whereby the Evangelist shews, that all that night of examination, ended in proving nothing against Him; and that He was sent to Pilate in consequence. But leaving what passed then to the other Evangelists, he goes to what followed.

(Tr. xiv) And they themselves entered not into the judgment hall: i. e. into that part of the house which Pilate occupied, supposing it to be the house of Caiaphas. Why they did not enter is next explained: Lest they should be defiled, but that they might eat the Passover.

(Hom. lxxxiii) For the Jews were then celebrating the passover; He Himself celebrated it one day before, reserving His own death for the sixth day; on which day the old passover was kept. Or, perhaps, the passover means the whole season.

(Tr. cxiv) The days of unleavened bread were beginning; during which time it was defilement to enter the house of a stranger.

The passover was strictly the fourteenth day of the month, the day on which the lamb was killed in the evening: the seven days following were called the days of unleavened bread, in which nothing leavened ought to be found in their houses. Yet we find the day of the passover reckoned among the days of unleavened bread: Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto Him, Where wilt Thou that we prepare for Thee to eat the passover? (Mat. 26:17) And here also in like manner: That they might eat the passover; the passover here signifying not the sacrifice of the lamb, which took place the fourteenth day at evening, but the great festival which was celebrated on the fifteenth day, after the sacrifice of the lamb. Our Lord, like the rest of the Jews, kept the passover on the fourteenth day: on the fifteenth day, when the great festival was held, He was crucified. His immolation however began on the fourteenth day, from the time that He was taken in the garden.

(Tr. cxiv) O impious blindness! They feared to be defiled by the judgment hall of a foreign prefect, to shed the blood of an innocent brother they feared not. For that He Whom they killed was the Lord and Giver of life, their blindness saved them from knowing.

Pilate however proceeds in a more gentle way: Pilate then went out unto them.

It was the custom of the Jews when they condemned any one to death, to notify it to the governor, by delivering the man bound.

(Hom. lxxxiii. 4) Pilate however seeing Him bound, and such numbers conducting Him, supposed that they had not unquestionable evidence against Him, so proceeds to ask the question: And said, What accusation bring ye against this Man? For it was absurd, he said, to take the trial out of his hands, and yet give him the punishment. They in reply bring forward no positive charge but only their own conjectures: They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee.

(Tr. cxiv) Ask the freed from unclean spirits, the blind who saw, the dead who came to life again, and, what is greater than all, the fools who were made wise, and let them answer, whether Jesus was a malefactor. But they spoke, of whom He had Himself prophesied in the Psalms, They rewarded Me evil for good. (Ps. 39.)

(de Cons. Evang. iii. 8) But is not this account contradictory to Luke’s, who mentions certain positive charges: And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a King. (Luke 23:2) According to John, the Jews seem to have been unwilling to bring actual charges, in order that Pilate might condemn Him simply on their authority, asking no questions, but taking it for granted that if He was delivered up to him, He was certainly guilty. Both accounts are however compatible. Each Evangelist only inserts what he thinks sufficient. And John’s account implies that some charges had been made, when it comes to Pilate’s answer: Then said Pilate unto them, Take ye Him, and judge Him according to your law.

As if to say, Since you will only have such a trial as will suit you, and are proud, as if you never did any thing profane, take ye Him, and condemn Him; I will not be made a judge for such a purpose.

Or as if he said, Ye who have the law, know what the law judgeth concerning such: do what ye know to be just.

The Jews therefore said unto him, It is not lawful for us to put any man to death.

(Tr. cxiv. 4) But did not the law command not to spare malefactors, especially deceivers such as they thought Him? We must understand them however to mean, that the holiness of the day which they were beginning to celebrate, made it unlawful to put any man to death. Have ye then so lost your understanding by your wickedness, that ye think yourselves free from the pollution of innocent blood, because ye deliver it to be shed by another?

(Hom. lxxxiii. 4) Or, they were not allowed by the Roman law to put Him to death themselves. Or, Pilate having said, Judge Him according to your law, they reply, It is not lawful for us: His sin is not a Jewish one, He hath not sinned according to our law: His offence is political, He calls Himself a King. Or they wished to have Him crucified, to add infamy to death: they not being allowed to put to death in this way themselves. They put to death in another way, as we see in the stoning of Stephen: That the saying of Jesus might be fulfilled, which He spake, signifying what death He should die. Which was fulfilled in that He was crucified, or in that He was put to death by Gentiles as well as Jews.

(Tr. cxiv) As we read in Mark, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles. (Mark 10:33) Pilate again was a Roman, and was sent to the government of Judæa, from Rome. That this saying of Jesus then might be fulfilled, i. e. that He might be delivered unto and killed by the Gentiles, they would not accept Pilate’s offer, but said, It is not lawful for us to put any man to death.

Augustine, Bede, Chrysostom, Alcuin, Theophylact


Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth?

(Hom. lxxxiii.) Pilate, wishing to rescue Him from the hatred of the Jews, protracted1 the trial a long time: Then Pilate entered into the judgment hall, and called Jesus.

i. e. Apart, because he had a strong suspicion that He was innocent, and thought he could examine Him more accurately, away from the crowd: and said unto Him, Art Thou the King of the Jews?

Wherein Pilate shews that the Jews had charged Him with calling Himself King of the Jews.

(Hom. lxxxiii. 4) Or Pilate had heard this by report; and as the Jews had no charge to bring forward, began to examine Him himself with respect to the things commonly reported of Him.

Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?

He intimates here that Pilate was judging blindly and indiscreetly: If thou sayest this thing of thyself, He says, bring forward proofs of My rebellion; if thou hast heard it from others, make regular enquiry into it.

(Tr. cxv) Our Lord knew indeed both what He Himself asked, and what Pilate would answer; but He wished it to be written down for our sakes.

(Hom. lxxxiii) He asks not in ignorance, but in order to draw from Pilate himself an accusation against the Jews: Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me.

(Tr. cxv) He rejects the imputation that He could have said it of Himself; Thine own nation and the chief priests have delivered Thee unto me: adding, what hast Thou done? Whereby he shews that this charge had been brought against Him, for it is as much as to say, If Thou deniest that Thou art a King, what hast Thou done to be delivered up to me? As if it were no wonder that He should be delivered up, if He called Himself a King.

(Hom. lxxxiii) He then tries to bring round the mind of Pilate, not a very bad man, by proving to him, that He is not a mere man, but God, and the Son of God; and overthrowing all suspicion of His having aimed at a tyranny, which Pilate was afraid of, Jesus answered, My kingdom is not of this world.

(Tr. cxv. 1) This is what the good Master wished to teach us. But first it was necessary to shew the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against as likely to be hostile either to the Romans or Jews. Now if our Lord had answered immediately Pilate’s question, He would have seemed to have been answering not the Jews, but the Gentiles only. But after Pilate’s answer, what He says is an answer to both Gentiles and Jews: as if He said, Men, i. e. Jews and Gentiles, I hinder not your dominion in this world. What more would ye have? Come by faith to the kingdom which is not of this world. For what is His kingdom, but they that believe in Him, of whom He saith, Ye are not of the world: although He wished that they should be in the world. In the same way, here He does not say, My kingdom is not in this world; but, is not of this world. Of the world are all men, who created by God are born of the corrupt race of Adam. All that are born again in Christ, are made a kingdom not of this world. Thus hath God taken us out of the power of darkness, and translated us to the kingdom of His dear Son.

(Hom. lxxxiii) Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He hath His sovereignty from above; inasmuch as He is not mere man, but far greater and more glorious than man: If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews. Here He shews the weakness of an earthly kingdom, that it has its strength from its servants, whereas that higher kingdom is sufficient to itself, and wanting in nothing. And if His kingdom was thus the greater of the two, it follows that He was taken of His own will, and delivered up Himself.

(Tr. cxv) After shewing that His kingdom was not of this world, He adds, But now My kingdom is not from hence. He does not say, Not here, for His kingdom is here unto the end of the world, having within it the tares mixed with the wheat until the harvest. But yet it is not from hence, since it is a stranger in the world.

Or He says, from hence, not, here; because He reigns in the world, and carries on the government of it, and disposes all things according to His will; but His kingdom is not from below, but from above, and before all ages.

(Hom. lxxxiii) Heretics infer from these words that our Lord is a different person (ἀλλότριον) from the Creator of the world. But when He says, My kingdom is not from hence, He does not deprive the world of His government and superintendence, but only shews that His government is not human and corruptible. Pilate therefore said unto Him, Art Thou a King then? Jesus answered, Thou sayest that I am a King.

(Tr. cxv) He did not fear to confess Himself a King, but so replied as neither to deny that He was, nor yet to confess Himself a King in such sense as that His kingdom should be supposed to be of this world. He says, Thou sayest, meaning, Thou being carnal sayest it carnally. He continues, To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. The pronoun here, in hoc, must not be dwelt long on, as if it meant, in hâc re, but shortened, as if it stood, ad hoc natus sum, as the next words are, ad hoc veni in mundum. Wherein it is evident He alludes to His birth in the flesh, not to that divine birth which never had beginning.

Or, to Pilate’s question whether He was a King, our Lord answers, To this end was I born, i. e. to be a King. That I am born from a King, proves that I am a King.

(Hom. lxxxiii. 4) If then He was a King by birth, He hath nothing which He hath not received from another. For this I came, that I should bear witness to the truth, i. e. that I should make all men believe it. We must observe how He shews His humility here: when they accused Him as a malefactor, He bore it in silence; but when He is asked of His kingdom, then He talks with Pilate, instructs him, and raises his mind to higher things. That I should bear witness to the truth, shews that He had no crafty purpose in what He did.

(Tr. cxv) But when Christ bears witness to the truth, He bears witness to Himself; as He said above, I am the truth. (c. 14:6) But inasmuch as all men have not faith, He adds, Every one that is of the truth heareth My voice: heareth, that is, with the inward ear; obeys My voice, believes Mc. Every one that is of the truth, hath reference to the grace by which He calleth according to His purpose. For as regards the nature in which we are created, since the truth created all, all are of the truth. But it is not all to whom it is given by the truth to obey the truth. For had He even said, Every one that heareth My voice is of the truth, it still would be thought that such were of the truth, because they obeyed the truth. But He does not say this, but, Every one that is of the truth heareth My voice. A man then is not of the truth, because he hears His voice, but hears His voice because he is of the truth. This grace is conferred upon him by the truth.

(Hom. lxxxiii) These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short enquiry, What is truth? Pilate said unto Him, What is truth?

For it had almost vanished from the world, and become unknown in consequence of the general unbelief.


And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

(Tr. cxv) After Pilate had asked, What is truth? he remembered a custom of the Jews, of releasing one prisoner at the passover, and did not wait for Christ’s answer, for fear of losing this chance of saving Him, which he much wished to do: And when he had said this, he went out again unto the Jews.

(Hom. lxxxiii) He knew that this question required time to answer, and it was necessary immediately to rescue Him from the fury of the Jews. So he went out.

Or, he did not wait to hear the reply, because he was unworthy to hear it.

And saith unto them, I find no fault in Him.

(Hom. lxxxiii) He did not say, He has sinned and is worthy of death; yet release Him at the feast; but acquitting Him in the first place, he does more than he need do, and asks it as a favour, that, if they are unwilling to let Him go as innocent, they will at any rate allow Him the benefit of the season: But ye have a custom, that I should release one unto you at the passover.

This custom was not commanded in the law, but had been handed down by tradition from the old fathers, viz. that in remembrance of their deliverance out of Egypt, they should release a prisoner at the passover. Pilate tries to persuade them: Will ye therefore that I release unto you the King of the Jews.

(Tr. cxv) He could not dismiss the idea from his mind, that Jesus was King of the Jews; as if the Truth itself, whom he had just asked what it was, had inscribed it there as a title.

Pilate is judicious in replying that Jesus had done nothing wrong, and that there was no reason to suspect Him of aiming at a kingdom. For they might be sure that if He set Himself up as a King, and a rival of the Roman empire, a Roman prefect would not release Him. When then He says, Will ye that I release unto you the King of the Jews? he clears Jesus of all guilt, and mocks the Jews, as if to say, Him whom ye accuse of thinking Himself a King, the same I bid you release: He does no such thing.

(Tr. cxv) Upon this they cried out: Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. We blame you not, O Jews, for releasing a guilty man at the passover, but for killing an innocent one. Yet unless this were done, it were not the true passover.

Inasmuch then as they abandoned the Saviour, and sought out a robber, to this day the devil practises his robberies upon them.

The name Barabbas signifies, The son of their master, i. e. the devil; his master in his wickedness, the Jews’ in their perfidy.

Augustine, Chrysostom, Alcuin, Bede, Theophylact


Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, And said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

(Tr. cxvi) When the Jews had cried out that they did not wish Jesus to be released on account of the passover, but Barabbas, Then Pilate therefore took Jesus, and scourged Him. Pilate seems to have done this for no reason but to satisfy the malice of the Jews with some punishment short of death. On which account he allowed his band to do what follows, or perhaps even commanded them. The Evangelist only says however that the soldiers did so, not that Pilate commanded them: And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! and they smote Him with their hands.

(Hom. lxxxiii) Pilate having called Him the King of the Jews, they put the royal dress upon Him, in mockery.

For instead of a diadem, they put upon Him a crown of thorns, and a purple robe to represent the purple robe which kings wear. Matthew says, a scarlet robe, (Mat. 27:28) but scarleta and purple are different names for the same colour. And though the soldiers did this in mockery, yet to us their acts have a meaning. For by the crown of thorns is signified the taking of our sins upon Him, the thorns which the earth of our body brings forth. And the purple robe signifies the flesh crucified. For our Lord is robed in purple, wherever He is glorified by the triumphs of holy martyrs.

(Hom. xxxiv) It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore however all these insults silently. Yet do thou, when thou hearest of them, keep stedfastly in thy mind the King of the whole earth, and Lord of Angels bearing all these contumelies in silence, and imitate His example.

(Tr. cxvi) Thus were fulfilled what Christ had prophesied of Himself; thus were martyrs taught to suffer all that the malice of persecutors could inflict; thus that kingdom which was not of this world conquered the proud world, not by fierce fighting, but by patient suffering.

(Hom. lxxxiv) That the Jews might cease from their fury, seeing Him thus insulted, Pilate brought out Jesus before them crowned: Pilate therefore went forth again, and, saith unto them, Behold, I bring Him forth to you, that ye may know that I find no fault in Him.

(Tr. cxvi) Hence it is apparent that these things were not done without Pilate’s knowledge, whether he commanded, or only permitted them, for the reason we have mentioned, viz. that His enemies seeing the insults heaped upon Him, might not thirst any longer for His blood: Then came Jesus forth, wearing the crown of thorns, and the purple robe: not the insignia of empire, but the marks of ridicule. And Pilate saith unto them, Behold the man! as if to say, If ye envy the King, spare the outcast. Ignominy overflows, let envy subside.


When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid.

(Tr. cxvi) The envy of the Jews does not subside at Christ’s disgraces; yea, rather rises: When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him. crucify Him.

(Hom. lxxxiv. 2) Pilate saw then that it was all in vain: Pilate saith unto them, Take ye Him, and crucify Him. This is the speech of a man abhorring (ἀφοσιούμενον) the deed, and urging others to do a deed which he abhors himself. They had brought our Lord indeed to him that He might be put to death by his sentence, but the very contrary was the result; the governor acquitted Him: For I find no fault in Him. He clears Him immediately from all charges: which shews that he had only permitted the former outrages, to humour the madness of the Jews. But nothing could shame the Jewish hounds: The Jews answered him, We have a law, and by our law He ought to die, because He made Himself the Son of God.

(Tr. cxvi) Lo, another greater outbreak of envy. The former was lighter, being only to punish Him for aspiring to a usurpation of the royal power. Yet did Jesus make neither claim falsely; both were true: He was both the Only-begotten Son of God, and the King appointed by God upon the holy hill of Sion. And He would have demonstrated His right to both now, had He not been as patient as He was powerful.

(Hom. lxxxiv) While they disputed with each other, He was silent, fulfilling the prophecy, He openeth not His mouth; He was taken from prison and from judgment. (Is. 53:7, 8)

(de Con. Evang. iii. 8) This agrees with Luke’s account, We found this fellow perverting the nation, (Luke 23:2) only with the addition of, because He made Himself the Son of God.

(Hom. lxxxiv. 2) Then Pilate begins to fear that what had been said might be true, and that he might appear to be administering justice improperly: When Pilate therefore heard that saying, he was the more afraid.

It was not the law that he was afraid of, as he was a stranger: but he was more afraid, lest he should slay the Son of God.

They were not afraid to say this, that He made Himself the Son of God: but they kill Him for the very reasons for which they ought to have worshipped Him.


And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him.

(Hom. lxxxiv. 2) Pilate, agitated with fear, begins again examining Him: And went again into the judgment hall, and saith unto Jesus, Whence art Thou? He no longer asks, What hast Thou done? But Jesus gave him no answer. For he who had heard, To this end was I born, and for this cause came I into the world, and, My kingdom is not from hence, ought to have resisted, and rescued Him, instead of which he had yielded to the fury of the Jews. Wherefore seeing that he asked questions without object, He answers him no more. Indeed at other times He was unwilling to give reasons, and defend Himself by argument, when His works testified so strongly for Him; thus shewing that He came voluntarily to His work.

(Tr. cxvi. 4) In comparing the accounts of the different Evangelists together, we find that this silence was maintained more than once; viz. before the High Priest, before, Herod, and before Pilate. So that the prophecy of Him, As a sheep before her shearers is dumb, so opened He not His mouth, (Isa. 53:7.) was amply fulfilled. To many indeed of the questions put to Him, He did reply, but where He did not reply, this comparison of the sheep shews us that His was not a silence of guilt, but of innocence; not of self-condemnation, but of compassion, and willingness to suffer for the sins of others.

(Hom. lxxxiv. 2) He remaining thus silent, Then saith Pilate unto Him, Speakest Thou not unto me? knowest Thou not that I have power to crucify Thee, and have power to release Thee? See how he condemns himself. If all depends upon thee, why, when thou findest no fault of offence, dost thou not acquit Him?

Jesus answered, Thou couldest have no power at all against Me, except it were given thee from above; shewing that this judgment was accomplished not in the common and natural order of events, but mysteriously. But lest we should think that Pilate was altogether free from blame, He adds, Therefore he that hath delivered Me unto thee hath the greater sin. But if it was given, thou wilt say, neither he nor they were liable to blame. Thou speakest foolishly. Given means permitted; as if He said, He hath permitted this to be done; but ye are not on that account free from guilt.

(Tr. cxvi) So He answers. When He was silent, He was silent not as guilty or crafty, but as a sheep: when He answered, He taught as a shepherd. Let us hear what He saith; which is that, as He teacheth by His Apostle, There is no power but of God; (Rom. 13:1) and that he that through envy delivers an innocent person to the higher power, who puts to death from fear of a greater power, still sins more than that higher power itself. God had given such power to Pilate, as that he was still under Cæsar’s power: wherefore our Lord says, Thou couldest have no power at all against Me, i. e. no power however small, unless it, whatever it was, was given thee from above. And as that is not so great as to give thee complete liberty of action, therefore he that delivered Me unto thee hath the greater sin. He delivered Me into thy power from envy, but thou wilt exercise that power from fear. And though a man ought not to kill another even from fear, especially an innocent man, yet to do so from envy is much worse. Wherefore our Lord does not say, He that delivered Me unto thee hath the sin, as if the other had none, but, hath the greater sin, implying that the other also had some.

He that delivered Me unto thee, i. e. Judas, or the multitude. When Jesus had boldly replied, that unless He gave Himself up, and the Father consented, Pilate could have had no power over Him, Pilate was the more anxious to release Him; And from thenceforth Pilate sought to release Him.

(Tr. cxvi) Pilate had sought from the first to release: so we must understand, from thence, to mean from this cause, i. e. lest he should incur guilt by putting to death an innocent person.


But the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar. Then delivered he him therefore unto them to be crucified.

(Tr. cxvi) The Jews thought they could alarm Pilate more by the mention of Cæsar, than by telling him of their law, as they had done above; We have a law, and by that law He ought to die, because He made Himself the Son of God. So it follows, But the Jews cried out, saying, If thou let this Man go, thou art not Cæsar’s friend; whosoever maketh himself a king speaketh against Cæsar.

(Hom. lxxxiv. 2) But how can ye prove this? By His purple, His diadem, His chariot, His guards? Did He not walk about with His twelve disciples only, and every thing mean about Him, food, dress, and habitation?

(Tr. cxvi) Pilate was before afraid not of violating their law by sparing Him, but of killing the Son of God, in killing Him. But he could not treat his master Cæsar with the same contempt with which he treated the law of a foreign nation: When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

(Hom. lxxxiv. 2) He went out to examine into the matter: his sitting down on the judgment seat shews this.

The tribunal is the seat of the judge, as the throne is the seat of the king, and the chair the seat of the doctor.

Lithostraton, i. e. laid with stone; the word signifies pavement. It was an elevated place.

And it was the preparation of the Passover.

Parasceve, i. e. preparation. This was a name for the sixth day, the day before the Sabbath, on which they prepared what was necessary for the Sabbath; as we read, On the sixth day they gathered twice as much bread. (Exod. 16:22) As man was made on the sixth day, and God rested on the seventh; so Christ suffered on the sixth day, and rested in the grave on the seventh.

And it was about the sixth hour.

(Tract. cxvii) Why then doth Mark say, And it was the third hour, and they crucified Him? (Mark 15:25) Because on the third hour our Lord was crucified by the tongues of the Jews, on the sixth by the hands of the soldiers. So that we must understand that the fifth hour was passed, and the sixth began, when Pilate sat down on the judgment seat, (about the sixth hour, John says,) and that the crucifixion, and all that took place in connexion with it, filled up the rest of the hour, from which time up to the ninth hour there was darkness, according to Matthew, Mark, and Luke. But since the Jews tried to transfer the guilt of putting Christ to death from themselves to the Romans, i. e. to Pilate and his soldiers, Mark, omitting to mention the hour at which He was crucified by the soldiers, has expressly recorded the third hour; in order that it might be evident that not only the soldiers who crucified Jesus on the sixth hour, but the Jews who cried out for His death at the third, were His crucifiers. There is another way of solving this difficulty, viz. that the sixth hour here does not mean the sixth hour of the day; as John does not say, It was about the sixth hour of the day, but, It was the preparation of the passover, and about the sixth hour. Parasceve means in Latin, præparatio. For Christ our passover, as saith the Apostle, is sacrificed for us. The preparation for which passover, counting from the ninth hour of the night, which seems to have been the hour at which the chief priests pronounced upon our Lord’s sacrifice, saying, He is guilty of death, between it and the third hour of the day, when He was crucified, according to Mark, is an interval of six hours, three of the night and three of the day.

Some suppose it to be a fault of the transcriber, who for the letter y, three, puts, six.

(Hom. lxxxiv) Pilate, despairing of moving them, did not examine Him, as he intended, but delivered Him up. And he saith unto the Jews, Behold your King!

As if to say, See the kind of Man whom ye suspect of aspiring to the throne, a humble person, who cannot have any such design.

(Hom. lxxxiv. 2) A speech that should have softened their rage; but they were afraid of letting Him go, lest He might draw away the multitude again. For the love of rule is a heavy crime, and sufficient to condemn a man. They cried out, Away with Him, away with Him. And they resolved upon the most disgraceful kind of death, Crucify Him, in order to prevent all memorial of Him afterwards.

(Tr. cxvi. 8) Pilate still tries to overcome their apprehensions on Cæsar’s account; Pilate saith unto them, Shall I crucify your King? He tries to shame them into doing what he had not been able to soften them into by putting Christ to shame.

The chief priests answered, We have no king but Cæsar.

(Hom. lxxxiv. 2) They voluntarily brought themselves under punishment, and God gave them up to it. With one accord they denied the kingdom of God, and God suffered them to fall into their own condemnation; for they rejected the kingdom of Christ, and called down upon their own heads that of Cæsar.

(Tr. cxvi) But Pilate is at last overcome by fear: Then delivered he Him therefore unto them to be crucified. For it would be taking part openly against Cæsar, if when the Jews declared that they had no king but Cæsar, he wished to put another king over them, as he would appear to do if he let go unpunished a Man whom they had delivered to him for punishment on this very ground. It is not however, delivered Him unto them to crucify Him, but, to be crucified, i. e. by the sentence and authority of the governor. The Evangelist says, delivered unto them, to shew that they were implicated in the guilt from which they tried to escape. For Pilate would not have done this except to please them.

Augustine, Chrysostom, Gloss, Bede, Alcuin, Theophylact


And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away.

(Tr. cxvi) They, i. e. the soldiers, the guards of the governor, as appears more clearly afterwards; Then the soldiers when they had crucified Jesus; though the Evangelist might justly have attributed the whole to the Jews, who were really the authors of what they procured to be done.

(Hom. lxxxv. 1) They compel Jesus to bear the cross, regarding it as unholy, and therefore avoiding the touch of it themselves. And He bearing His cross went forth into a place called the place of a skull, which is called in Hebrew Golgotha, where they crucified Him. The same was done typically by Isaac, who carried the wood. But then the matter only proceeded as far as his father’s good pleasure ordered, but now it was fully accomplished, for the reality had appeared.

But as there Isaac was let go, and a ram offered; so here too the Divine nature remains impassible, but the human, of which the ram was the type, the offspring of that straying ram, was slain. But why does another Evangelist say that they hired Simon to bear the cross?

(de Con. Evang. iii. x) Both bore it; first Jesus, as John says, then Simon, as the other three Evangelists say. On first going forth, He bore His own cross.

(Tract. cxvii) Great spectacle, to the profane a laughing-stock, to the pious a mystery. Profaneness sees a King bearing a cross instead of a sceptre; piety sees a King bearing a cross, thereon to nail Himself, and afterwards to nail it on the foreheads of kings. That to profane eyes was contemptible, which the hearts of Saints would afterwards glory in; Christ displaying His own cross on His shoulders, and bearing that which was not to be put under a bushel, the candlestick of that candle which was now about to burn.

(Hom. lxxxv) He carried the badge of victory on His shoulders, as conquerors do. Some say that the place of Calvary was where Adam died and was buried; so that in the very place where death reigned, there Jesus erected His trophy.

(super Matt. c. xxvii.) An apt connexion, and smooth to the ear, but not true. For the place where they cut off the heads of men condemned to death, called in consequence Calvary, was outside the city gates, whereas we read in the book of Jesus the son of Nave, that Adam was buried by Hebron and Arbah.

(Hom. lxxxv. 1) They crucified Him with the thieves: And two others with Him, on either side one, and Jesus in the midst; thus fulfilling the prophecy, And He was numbered with the transgressors. (Isa. 53:12) What they did in wickedness, was a gain to the truth. The devil wished to obscure what was done, but could not. Though three were nailed on the cross, it was evident that Jesus alone did the miracles; and the arts of the devil were frustrated. Nay, they even added to His glory; for to convert a thief on the cross, and bring him into paradise, was no less a miracle than the rending of the rocks.

(Tr. xxxi. in fin.) Yea, even the cross, if thou consider it, was a judgment seat: for the Judge being the middle, one thief, who believed, was pardoned, the other, who mocked, was damned: a sign of what He would once do to the quick and dead, place the one on His right hand, the other on His left.

Gloss, Augustine, Chrysostom, Theophylact, Jerome


And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written.

As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ’s cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him, and exposing the malice of the Jews in rising up against their King: And the writing was, Jesus of Nazareth, the King of the Jews.

Wherein was shewn that His kingdom was not, as they thought, destroyed, but rather strengthened.

(Tract. cxviii) But was Christ the King of the Jews only? or of the Gentiles too? Of the Gentiles too, as we read in the Psalms, Yet have I set My King upon My holy hill of Sion; (Ps. 2:6) after which it follows, Demand of Me, and I will give Thee the heathen for Thine inheritance. So this title expresses a great mystery, viz. that the wild olive-tree was made partaker of the fatness of the olive-tree, not the olive-tree made partaker of the bitterness of the wild olive-tree. Christ then is King of the Jews according to the circumcision not of the flesh, but of the heart; not in the letter, but in the spirit. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city.

It is probable that many Gentiles as well as Jews bad come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin.

(Tract. cxviii) These three were the languages most known there: the Hebrew, on account of being used in the worship of the Jews: the Greek, in consequence of the spread of Greek philosophy: the Latin, from the Roman empire being established every where.

The title written in three languages signifies that our Lord was King of the whole world; practical, natural, and spiritual1. The Latin denotes the practical, because the Roman empire was the most powerful, and best managed one; the Greek the physical, the Greeks being the best physical philosophers; and, lastly, the Hebrew the theological, because the Jews had been made the depositaries of religious knowledge.

But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews, For as Pilate wrote it, it was a plain and single declaration that He was King, but the addition of, that he said, made it a charge against Him of petulance and vain glory. But Pilate was firm: Pilate answered, What I have written I have written.

O ineffable working of Divine power even in the hearts of ignorant men! Did not some hidden voice sound from within, and, if we may say so, with clamorous silence, saying to Pilate in the prophetic words of the Psalm, Alter not the inscription of the titlea? But what say ye, ye mad priests: will the title be the less true, because Jesus said, I am the King of the Jews? If that which Pilate wrote cannot be altered, can that be altered which the Truth spoke? Pilate wrote what he wrote, bceause our Lord said what He said.

Chrysostom, Bede, Augustine, Theophylact