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| date | Mon, 30 Nov 2009 22:05:42 +0000 |
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| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">18</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 When Jesus had spoken these words, he went forth with his | |
| 16 disciples across the Kidron valley [brook], where there was a | |
| 17 garden, which he and his disciples entered. 2 Now Judas, who | |
| 18 betrayed him, also knew the place; for Jesus often met there with | |
| 19 his disciples. 3 So Judas, procuring a band of soldiers and some | |
| 20 officers from the chief priests and the Pharisees, went there with | |
| 21 lanterns and torches and weapons. 4 Then Jesus, knowing all that | |
| 22 was to befall him, came forward and said to them, "Whom do you | |
| 23 seek?" 5 They answered him, "Jesus of Nazareth. "Jesus said to | |
| 24 them, I am he." Judas, who betrayed him, was standing with them. 6 | |
| 25 When he said to them, "I am he," they drew back and fell to the | |
| 26 ground. 7 Again he asked them, "Whom do you seek?" And they said, | |
| 27 "Jesus of Nazareth." 8 Jesus answered, "I told you that I am he; | |
| 28 so, if you seek me, let these men go." 9 This was to fulfill the | |
| 29 word which he had spoken, "Of those whom you gave me I lost not | |
| 30 one."<a href="#_ftn1" name="_ftnref1" id="_ftnref1">[1]</a></b></p> | |
| 31 </blockquote> | |
| 32 <p>2271 Before his passion, as we saw above, our Lord prepared his | |
| 33 disciples in many ways: teaching them by his example, comforting | |
| 34 them with his words, and aiding them by his prayers. Now the | |
| 35 Evangelist begins the history of the passion: first, he sets forth | |
| 36 the mystery of the passion; secondly, the glory of the resurrection | |
| 37 (20:1).</p> | |
| 38 <p>Christ's passion was effected partly by the Jews, and partly by | |
| 39 the Gentiles. Thus, he first describes what Christ suffered from | |
| 40 the Jews; secondly, what he suffered from the Gentiles (19:1). He | |
| 41 does three things regarding the first: he shows how our Lord was | |
| 42 betrayed by a disciple; secondly, how he was brought before the | |
| 43 high priests (v 13); and thirdly, how he was accused before Pilate | |
| 44 (v 28).</p> | |
| 45 <p>In regard to Christ's betrayal, the Evangelist mentions three | |
| 46 things: first, the place; secondly, the procedure; and thirdly, the | |
| 47 willingness of Christ to submit to the betrayal (v 4). The place of | |
| 48 the betrayal was shown to be appropriate in three ways: because it | |
| 49 was outside the city; it was private and enclosed; and it was known | |
| 50 to the traitor.</p> | |
| 51 <p>2272 The place of the betrayal was some distance from the city, | |
| 52 and so Judas could more easily do what he intended. The Evangelist | |
| 53 says, <b>When Jesus had spoken these words,</b> the words we have | |
| 54 read above. But since what Christ said belonged to his prayer, it | |
| 55 would seem more appropriate for the Evangelist to say, "When Jesus | |
| 56 had prayed." The Evangelist put it the way he did to show that | |
| 57 Christ did not pray because of any need of his own, since he was | |
| 58 the one who, as man, prayed, and who, as God, heard the prayer. | |
| 59 Rather, Christ prayed in order to teach us. Thus this prayer is | |
| 60 described as "spoken words."</p> | |
| 61 <p>2273 <b>He went forth with his disciples,</b> but not | |
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62 immediately after this prayer, as Augustine notes.<a href="#_ftn2" |
| 35 | 63 name="_ftnref2" id="_ftnref2">[2]</a> Other things happened, |
| 64 omitted by this Evangelist, but mentioned by the others. For | |
| 65 example, there was an argument among the disciples about who was to | |
| 66 be regarded as the greatest (Lk 22:24); before setting out he said | |
| 67 to Peter: "Satan demanded to have you, that he might sift you like | |
| 68 wheat, but I have prayed for you that your faith may not fail" (Lk | |
| 69 22:31); again, the disciples recited a hymn with the Lord, as | |
| 70 Matthew (26:30) and Mark (14:26) report. And so we should not think | |
| 71 that they went out immediately after the words of the previous | |
| 72 chapter, but that Christ said these things before they went | |
| 73 out.</p> | |
| 74 <p>2274 He went forth <b>across the Kidron brook.</b> Matthew and | |
| 75 Mark say that they went to the Mount of Olives, and then to a | |
| 76 garden called Gethsemane. There is no conflict here, because all of | |
| 77 them are referring to the same place, for the Kidron brook is at | |
| 78 the foot of the Mount of Olives, where there was a garden called | |
| 79 Gethsemane. In Greek, Kidron is genitive plural; and so in effect | |
| 80 he is saying a brook "of cedars." Perhaps there were many cedar | |
| 81 trees planted there.</p> | |
| 82 <p>It is fitting for this mystery that he cross a brook, because | |
| 83 the brook indicates his passion: "He will drink from the brook by | |
| 84 the way; therefore he will lift up his head" (Ps 110:7). Again, it | |
| 85 is fitting that he cross the Kidron brook for Kidron is interpreted | |
| 86 to mean an overshadowing, and by his passion Christ removed the | |
| 87 shadow of sin and of the law, and stretching out his arms on the | |
| 88 cross, he protected us under the shadow of his arms: "Hide me in | |
| 89 the shadow of your wings" (Ps 17:8).</p> | |
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90 <p>2275 The place was especially suitable for the betrayal. He |
| 35 | 91 says, <b>there was a garden, which he and his disciples |
| 92 entered.</b> This was especially suitable because Christ was | |
| 93 satisfying for the sin of our first parent which had been committed | |
| 94 in a garden (for paradise means a garden of delights). It was also | |
| 95 suitable because by his passion he is leading us into another | |
| 96 garden and paradise to receive a crown: "Today you will be with me | |
| 97 in Paradise" (Lk 23:43).</p> | |
| 98 <p>2276 It was also an appropriate place because it was known to | |
| 99 the traitor, <b>now Judas, who betrayed him, also knew the place; | |
| 100 for Jesus often met there with his disciples,</b> including Judas, | |
| 101 who was like a wolf among sheep: "Did I not choose you, the twelve, | |
| 102 and one of you is a devil?" (6:71). This wolf in sheep's clothing, | |
| 103 who had been tolerated among the sheep according to the profound | |
| 104 plan of the master, learned where he could scatter the small flock | |
| 105 when the time came.</p> | |
| 106 <p>2277 Since Judas had left the supper a while before the others, | |
| 107 how did he know that Christ would later be in the garden? | |
| 108 Chrysostom says that it was Christ's custom, especially at the | |
| 109 major feasts, to bring his disciples there after supper and teach | |
| 110 them the deeper meaning of the feasts, things that others were not | |
| 111 ready to hear.<a href="#_ftn3" name="_ftnref3" title="" id= | |
| 112 "_ftnref3">[3]</a> And so, because this was an important feast, | |
| 113 Judas surmised that Christ would be going there after supper. It | |
| 114 was Christ's custom to teach his disciples these sublime matters in | |
| 115 the mountains or in private gardens, seeking places free from | |
| 116 disturbance so they would not be distracted: "I will allure her, | |
| 117 and bring her into the wilderness, and speak tenderly to her" (Hos | |
| 118 2:14).</p> | |
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119 <p>2278 Now the Evangelist shows the procedure of the traitor. |
| 35 | 120 Notice, as we see from Luke (22:4), that after Judas had agreed |
| 121 with the chief priests to betray Christ, he looked for an | |
| 122 opportunity to deliver him without disturbing the people. | |
| 123 Consequently, he wanted to come to him privately and at night, | |
| 124 because during the day Christ was always busy teaching the people. | |
| 125 Yet even at night it was possible that he be hindered by a quickly | |
| 126 gathering crowd, or by the darkness in which Christ could be | |
| 127 spirited away or escape from their hands. So against the crowd, he | |
| 128 armed himself with weapons, and against the darkness he brought | |
| 129 lanterns and torches. And because some of the crowd might resist, | |
| 130 he took a band of soldiers, not from the Jews, but from the | |
| 131 governor. In this way, no one would dare to resist because they | |
| 132 would see the marks of legitimate authority. Further, some Jews | |
| 133 might resist out of zeal for the law, especially because Christ was | |
| 134 being taken by Gentiles. For this reason Judas took some servants | |
| 135 or <b>officers from the chief priests and the Pharisees:</b> "He | |
| 136 has run against God with his head held high" [Job 15:26]; "Have you | |
| 137 come out as against a robber, with swords and clubs?" (Lk | |
| 138 22:52)</p> | |
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139 <p>2279 Now the Evangelist shows the promptness of Christ to |
| 35 | 140 willingly undergo betrayal: first, by voluntarily offering himself; |
| 141 secondly, by stopping one of the disciples who was resisting (v | |
| 142 10). In regard to the first, the Evangelist does two things: first, | |
| 143 he tells how Christ identified himself to show his power; secondly, | |
| 144 to show his patience (v 7). In regard to the first he does three | |
| 145 things: first, he states the question Christ asked; secondly, he | |
| 146 shows Christ identifying himself, <b>I am he</b>; thirdly, we see | |
| 147 the effect this has (v 6).</p> | |
| 148 <p>2280 He does three things regarding the first. First, he recalls | |
| 149 Christ's knowledge: <b>Then Jesus, knowing all that was to befall | |
| 150 him, came forward</b>; "Jesus knew that his hour had come" (13:1). | |
| 151 The Evangelist mentions this for two reasons: first, so that it | |
| 152 does not appear that the question he is asking comes from his | |
| 153 ignorance; and secondly, so that it does not seem that he is | |
| 154 offering himself unintentionally and without knowing that they have | |
| 155 come to kill him. He knew everything that would happen to him.</p> | |
| 156 <p>Secondly, he states Christ's question, for although he knew all | |
| 157 these things he <b>came forward and said to them, Whom do you | |
| 158 seek?</b> But this was not because of his ignorance, as we said. | |
| 159 Thirdly, he gives their answer, <b>Jesus of Nazareth</b>. They were | |
| 160 seeking him not to imitate him, but to slander and kill him: "You | |
| 161 will seek me and die in your sin" (8:21).</p> | |
| 162 <p>2281 Now we see Jesus identifying himself and offering himself | |
| 163 so that they can seize him. <b>I am he</b>, he says, that is, I am | |
| 164 Jesus of Nazareth, whom you are looking for. The Evangelist adds | |
| 165 that Judas was also there because he had mentioned before that | |
| 166 Judas had left them (13:31). It could be expected that they might | |
| 167 not recognize the face of Christ because of the darkness. But this | |
| 168 darkness would not explain why they did not know Christ from his | |
| 169 voice, especially those who were quite familiar with him. By | |
| 170 saying, <b>I am he</b>, Christ shows that he was not recognized | |
| 171 even by Judas who was with them and on close terms with Christ. | |
| 172 This in particular shows the power of Christ's divinity. <b>Judas | |
| 173 ... was standing with them</b>, that is, he continued in his evil | |
| 174 to the point of identifying him with a kiss.</p> | |
| 175 <p>2282 Now we see the effect of his revealing himself: <b>they | |
| 176 drew back and fell to the ground.</b> As Gregory says, sometimes we | |
| 177 read that the saints fall to the ground: "The king Nebuchadnezzar | |
| 178 fell upon his face and did homage to Daniel" (Dan 2:46); "When I | |
| 179 saw it, I fell upon my face" (Ez 1:28).<a href="#_ftn4" name= | |
| 180 "_ftnref4" id="_ftnref4">[4]</a> We also read that the evil fall: | |
| 181 "Your men shall fall by the sword" (Is 3:25). Yet there is a | |
| 182 difference. It is said that the evil fall backward: "Eli fell over | |
| 183 backward from his seat" (1 Sam 4:18); while the saints fall on | |
| 184 their face. The reason for this is given in Proverbs (4:18): "The | |
| 185 path of the righteous is like the light of dawn.... The path of the | |
| 186 wicked is like deep darkness; they do not know over what they | |
| 187 stumble." Now those who fall backward do not see where they fall. | |
| 188 And so those who are evil are said to fall backward because they | |
| 189 fall over things that are invisible. Those who fall forward see | |
| 190 where they are falling. Thus the saints, who willingly cast | |
| 191 themselves down with respect to visible things, so they can be | |
| 192 raised up to invisible things, are said to fall on their face | |
| 193 because they humble themselves.</p> | |
| 194 <p>Mystically understood, we can say that by this falling backward | |
| 195 we can understand that the Jewish people, who were a special | |
| 196 people, because they did not listen to the voice of Christ in his | |
| 197 preaching, fell backward, excluded from the kingdom.</p> | |
| 198 <p>2283 Now we see Christ questioning them a second time. First we | |
| 199 see his question; secondly, he identifies himself; thirdly, he | |
| 200 offers himself to them.</p> | |
| 201 <p>According to Chrysostom, there are two reasons why Christ asks | |
| 202 them a second time whom they were seeking.<a href="#_ftn5" name= | |
| 203 "_ftnref5" id="_ftnref5">[5]</a> First, to teach the faithful that | |
| 204 he was captured because he willed it: "He was offered because it | |
| 205 was his own will" [Is 53:7]; he had already shown his power because | |
| 206 when his enemies came against him, they fell backward to the ground | |
| 207 before him. Secondly, he wanted, as far as he could, to give the | |
| 208 Jews a reason to be converted, having seen this miracle of his | |
| 209 power: "What more was there to do for my vineyard, that I have not | |
| 210 done it?" (Is 5:4). And when they were not converted by the | |
| 211 revelation of his power, he voluntarily offered himself to be taken | |
| 212 by them. When <b>Again he asked them, Whom do you seek? And they | |
| 213 said, Jesus of Nazareth,</b> he again identified himself and | |
| 214 answered, <b>I told you that I am he</b>. It is obvious from this | |
| 215 that they were so blind that they could not recognize him.</p> | |
| 216 <p>He offers himself when he says, <b>if you seek me</b>, to arrest | |
| 217 me, then do what you want, but <b>let these men go</b>, my | |
| 218 disciples, for it is not yet their time to be taken from the world | |
| 219 by suffering: "I do not pray that you should take them out of the | |
| 220 world" (17:15). It is clear from this that Christ gave them the | |
| 221 power to capture him, for just as he saved his disciples by his own | |
| 222 power, so, much more clearly, he could have saved himself: "No one | |
| 223 takes it [my life] from me, but I lay it down of my own accord" | |
| 224 (10:18).</p> | |
| 225 <p>2284 The Evangelist shows that the officers allowed the apostles | |
| 226 to leave not because Christ persuaded them to do so, but because of | |
| 227 his power, when he says, <b>This was to fulfill the word which he | |
| 228 had spoken.</b> The officers let the apostles go because they were | |
| 229 not able to hold them, since Christ had said that <b>of those whom | |
| 230 you gave me I lost not one</b>.</p> | |
| 231 <p>2285 On the contrary. When our Lord said that none was lost, he | |
| 232 was referring to the soul. How can the Evangelist adapt this to | |
| 233 refer to the loss of the body? We may answer, according to | |
| 234 Chrysostom, that our Lord was speaking (17:12) of the loss of both | |
| 235 the soul and the body.<a href="#_ftn6" name="_ftnref6" id= | |
| 236 "_ftnref6">[6]</a> And if he spoke only of the soul we could say | |
| 237 that here the Evangelist extends it to the loss of the body. Or, we | |
| 238 could say, with Augustine, that we must understand these words to | |
| 239 refer here also to the loss of the soul.<a href="#_ftn7" name= | |
| 240 "_ftnref7" id="_ftnref7">[7]</a> The reason being that the apostles | |
| 241 did not yet believe in the way that those who do not perish | |
| 242 believe. And so, if they had left the world then, some would have | |
| 243 perished.<br /> | |
| 244 <br /> | |
| 245 <br /></p> | |
| 246 <p align="center"><b>LECTURE 2</b></p> | |
| 247 <blockquote> | |
| 248 <p><b>10 Then Simon Peter, having a sword, drew it and struck the | |
| 249 high priest's slave and cut off his right ear. The slave's name was | |
| 250 Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; | |
| 251 shall I not drink the cup which the Father has given me?"</b></p> | |
| 252 </blockquote> | |
| 253 <p>2286 The Evangelist has shown how ready Christ was to suffer his | |
| 254 betrayal since he willingly offered himself. He now shows this same | |
| 255 readiness because Christ forbade a disciple to resist. First, he | |
| 256 mentions the resistance of the disciple; secondly, his being | |
| 257 restrained (v 11). In regard to the first he does two things: | |
| 258 first, he shows the zeal of the disciple in striking the servant; | |
| 259 secondly, we see the name of the servant.</p> | |
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260 <p>2287 He says that the officers arrested Jesus, but that <b>then |
| 35 | 261 Simon Peter,</b> more volatile than that the other disciples, |
| 262 <b>having a sword, drew it and struck the high priest's slave,</b> | |
| 263 who was among the officers, <b>and cut off his right ear</b>. This | |
| 264 was not his intention; rather, he wanted to kill him, but the | |
| 265 strike to the servant's head missed and struck the ear. Peter aimed | |
| 266 for the head so that he could more easily show that he was doing it | |
| 267 out of zeal for his Lord: "I have been very jealous for the Lord" | |
| 268 (1 Kgs 19:10).</p> | |
| 269 <p>2288 Two questions can be asked about this. Since the Lord had | |
| 270 commanded his disciples not to have even two tunics (Mt 10:10), why | |
| 271 was it that Peter had a sword? I answer that Christ gave them this | |
| 272 command when he sent them out to preach, and it was to be in effect | |
| 273 until his passion. But when his passion drew near, Christ revoked | |
| 274 it: "When I sent you out with no purse or bag or sandals, did you | |
| 275 lack anything?" (Lk 22:35). And then (in v 36): "But now, let him | |
| 276 who has a purse take it, and likewise a bag. And let him who has no | |
| 277 sword sell his mantle and buy one." Because of this permission | |
| 278 Peter understood that he was allowed to carry a sword.</p> | |
| 279 <p>How could he get a sword so quickly, since our Lord had spoken | |
| 280 these words such a short time before? According to Chrysostom, | |
| 281 Peter obtained the sword earlier, when he heard that the Jews were | |
| 282 planning to deliver Christ over to the chief priests to be | |
| 283 crucified.<a href="#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a> | |
| 284 Or, we could say, with the Interlinear, that "sword" is used here | |
| 285 for a knife, which he probably had at the paschal meal, and which | |
| 286 he took along when they left.<a href="#_ftn9" name="_ftnref9" id= | |
| 287 "_ftnref9">[9]</a></p> | |
| 288 <p>2289 The second question is why Peter struck the servant of the | |
| 289 high priest, since our Lord had told them not to resist evil (Mt | |
| 290 5:39). One could answer that they were forbidden to resist someone | |
| 291 in order to defend themselves, but this did not apply to defending | |
| 292 the Lord. Or, one could say that they had not yet been strengthened | |
| 293 by a power coming from above: "Stay in the city, until you are | |
| 294 clothed with power from on high" (Lk 24:49). And for this reason | |
| 295 they were not yet so perfect that they could not resist evil | |
| 296 entirely.</p> | |
| 297 <p>2290 Now the name of the servant is given. Only John mentions | |
| 298 this name because, as stated below (v 15), John himself was known | |
| 299 by the high priest, and so he also knew some of the priest's | |
| 300 servants. Since John was certain of this servant's name, he gives | |
| 301 it.</p> | |
| 302 <p>It is Luke (22:51) who adds that our Lord healed the ear. This | |
| 303 is appropriate for a mystery: for the servant stands for the Jewish | |
| 304 people, who were oppressed by the chief priests: "You eat the fat" | |
| 305 (Ez 34:3). Peter, the head of the apostles, takes away this | |
| 306 servant's sense of hearing, because he heard the words of the law | |
| 307 in a defective way, in a carnal way. But our Lord gave him back a | |
| 308 new sense of hearing: "As soon as they heard of me they obeyed me" | |
| 309 (Ps 18:44). With this in mind the servant is fittingly named | |
| 310 Malchus, which means "king," because through Christ we have become | |
| 311 kings by having a new life: "You ... have made them a kingdom and | |
| 312 priests to our God, and they shall reign on earth" (Rev 5:10).</p> | |
| 313 <p>2291 Now we see the zeal of Peter being restrained. First, we | |
| 314 see Peter's zeal; secondly, the reason it was restrained (11b).</p> | |
| 315 <p>2292 The Evangelist says that Peter drew his sword, and our Lord | |
| 316 said to him, <b>Put your sword into its sheath.</b> It was like | |
| 317 saying that it was not defense that was needed, but patience, and | |
| 318 that he was not allowed to use a material sword: "Ah, sword of the | |
| 319 Lord! How long till you are quiet?" (Jer 47:6). The mystical | |
| 320 interpretation is that this signifies that the sword of God's word | |
| 321 was to be put into its sheath, that is, into the faith of the | |
| 322 Gentiles.</p> | |
| 323 <p>2293 The reason Christ restrained Peter is given when he says, | |
| 324 <b>Shall I not drink the cup which the Father has given me?</b> For | |
| 325 one should not resist what has been arranged by divine providence: | |
| 326 "Who has resisted him and has had peace?" [Job 9:4]. The passion is | |
| 327 called a cup, a drinking vessel, because the charity of the one | |
| 328 suffering gave it a certain sweetness, but in its own nature it was | |
| 329 bitter. It was like a healing medicine which, because it gives hope | |
| 330 of being cured, acquires a certain sweetness, although it has a | |
| 331 bitter taste: "I will lift up the cup of salvation and call on the | |
| 332 name of the Lord" (Ps 116:13).</p> | |
| 333 <p>The Father gave Christ this cup because Christ willingly | |
| 334 underwent the passion by his own will and by the will of the | |
| 335 Father: "You would have no power over me unless it had been given | |
| 336 you from above" (19:11).<br /> | |
| 337 <br /> | |
| 338 <br /></p> | |
| 339 <p align="center"><b>LECTURE 3</b></p> | |
| 340 <blockquote> | |
| 341 <p><b>12 So the band of soldiers and their captain and the officers | |
| 342 of the Jews seized Jesus and bound him. 13 First they led him to | |
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343 Annas; for he was the father-in-law of Caiaphas, who was high |
| 35 | 344 priest that year. 14 It was Caiaphas who had given counsel to the |
| 345 Jews that it was expedient that one man should die for the people. | |
| 346 15 Simon Peter followed Jesus, and so did another disciple. As this | |
| 347 disciple was known to the high priest, he entered the court of the | |
| 348 high priest along with Jesus, 16 while Peter stood outside at the | |
| 349 door. So the other disciple, who was known to the high priest, went | |
| 350 out and spoke to the maid who kept the door, and brought Peter in. | |
| 351 17 The maid who kept the door said to Peter, "Are not you also one | |
| 352 of this man's disciples?" He said, "I am not." 18 Now the servants | |
| 353 and officers had made a charcoal fire, because it was cold, and | |
| 354 they were standing and warming themselves; Peter also was with | |
| 355 them, standing and warming himself. 19 The high priest then | |
| 356 questioned Jesus about his disciples and his teaching. 20 Jesus | |
| 357 answered him, "I have spoken openly to the world; I have always | |
| 358 taught in synagogues and in the temple, where all Jews come | |
| 359 together, I have said nothing secretly. 21 Why do you ask me? Ask | |
| 360 those who have heard me, what I said to them; they know what I | |
| 361 said."<a href="#_ftn10" name="_ftnref10" id= | |
| 362 "_ftnref10">[10]</a></b></p> | |
| 363 </blockquote> | |
| 364 <p>2294 Now the Evangelist describes how our Lord was taken by the | |
| 365 officers and led before the leaders. First, he is led to one of the | |
| 366 leaders, Annas; secondly, to another, Caiaphas (v 24). In regard to | |
| 367 the first he does two things: first, he mentions how he was | |
| 368 presented before Annas; secondly, how he was questioned by Annas (v | |
| 369 19). In regard to the first he does two things: he mentions that he | |
| 370 is led to Annas' house; secondly, that Christ's disciples followed | |
| 371 him (v 15). In regard to the first he does two things: he mentions | |
| 372 what was done to Jesus; secondly, he describes the high priest | |
| 373 before whom Jesus was brought (v 13b).</p> | |
| 374 <p>2295 Three things were done to Christ. First, he was seized; for | |
| 375 he says, <b>the band of soldiers and their captain and the officers | |
| 376 of the Jews seized Jesus,</b> who is not apprehensible: "great in | |
| 377 counsel, incomprehensible in thought" [Jer 32:19]. Perhaps they | |
| 378 were thinking of the Psalm (71:11): "God has forsaken him; pursue | |
| 379 and seize him, for there is none to deliver him." Again, "The | |
| 380 breath of our mouth, Christ the Lord, is taken in our sins," that | |
| 381 is, on account of our sins, in order to free us: "Even the captives | |
| 382 of the mighty shall be taken" (Is 49:25).</p> | |
| 383 <p>Secondly, Christ was bound, <b>and bound him,</b> who came to | |
| 384 untie their bonds and break their chains: "You have loosed my | |
| 385 bonds" (Ps 116:16).</p> | |
| 386 <p>Thirdly, he was led away, <b>they led him to Annas,</b> so that | |
| 387 they might destroy him who came to lead all to the way of | |
| 388 salvation: "You have led me, because you became my hope" [Ps | |
| 389 61:4].</p> | |
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390 <p>2296 Two reasons can be given why Jesus was first brought to |
| 35 | 391 Annas. This could have been done by the order of Caiaphas, the high |
| 392 priest that year. Caiaphas did this because he would have had more | |
| 393 of an excuse for condemning Jesus if Annas had already condemned | |
| 394 him. The other reason was that they were nearer to the house of | |
| 395 Annas, which was on their way. They were fearful that if the people | |
| 396 became aroused Jesus might be taken away from them, and so they | |
| 397 made straight for the house of Annas.</p> | |
| 398 <p>2297 Here the high priest is described by his relationship to | |
| 399 Caiaphas, <b>he was the father‑in‑law of Caiaphas.</b> | |
| 400 Then Caiaphas is described as <b>high priest that year.</b> We | |
| 401 should remember that according to the law the high priest was to | |
| 402 hold his office for life, and when he died to be succeeded by his | |
| 403 son. But as the envy and the ambition of the leaders increased, not | |
| 404 only did the son not succeed the father, but the office itself was | |
| 405 not held for more than a year; and even then it was bought with | |
| 406 money, as Josephus says. And so it is not out of character that in | |
| 407 the year of that high priesthood, so wickedly obtained, that the | |
| 408 high priest acted so despicably.</p> | |
| 409 <p>2298 He is described by the advice he gave: <b>It was Caiaphas | |
| 410 who had given counsel to the Jews that it was expedient that one | |
| 411 man should die for the people</b> (in 11:50). The Evangelist | |
| 412 recalls this to prevent the hearts of the faithful from faltering. | |
| 413 He shows that even by the prophecy of the enemy Christ was captured | |
| 414 and killed, not because he was weak and lacked power, but for the | |
| 415 salvation of the people, that is, so the entire nation would not | |
| 416 perish. For the testimony of one's adversary is very effective; and | |
| 417 truth is of such a nature that even its enemy is unable not to | |
| 418 speak it.</p> | |
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419 <p>2299 Now we see how the disciples joined Christ. First, how |
| 35 | 420 Peter and another disciple followed him; secondly, we see how they |
| 421 entered the place where Christ was; thirdly, how one denied | |
| 422 him.</p> | |
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423 <p>2300 In regard to the first he says, <b>Simon Peter followed |
| 35 | 424 Jesus</b>, because of his devotedness, but at a distance because of |
| 425 his fear, <b>and so did another disciple,</b> John, who out of | |
| 426 humility does not mention himself. We can understand from this that | |
| 427 the other disciples fled and abandoned Jesus, as Matthew says | |
| 428 (26:56).</p> | |
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429 <p>2301 In the mystical interpretation, these two disciples |
| 35 | 430 indicate the two ways of life in which Christ is followed: the |
| 431 active life, which is signified by Peter, and the contemplative | |
| 432 life, signified by John. Those in the active life follow Christ by | |
| 433 obedience, "My sheep hear my voice" (10:27). Those in the | |
| 434 contemplative life follow Christ by knowledge and contemplation, | |
| 435 "We will know and follow you" [Ps 4:3].</p> | |
| 436 <p>2302 These two disciples followed Christ because they loved him | |
| 437 more than the others did; and so they were the first to come to the | |
| 438 tomb (20:2). And it was these two who came because they were united | |
| 439 to each other by a stronger bond of love; and so they are | |
| 440 frequently mentioned together in the Gospel and in the Acts, where | |
| 441 we read that "They sent to them Peter and John" (Acts 8:14), and | |
| 442 again that "Peter and John were going up to the temple at the hour | |
| 443 of prayer" (Acts 3:1).</p> | |
| 444 <p>2303 Now the order in which they entered is given: John entered | |
| 445 first and then he brought in Peter (v 16).</p> | |
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446 <p>2304 It was John who entered first, with Jesus, <b>as this |
| 35 | 447 disciple was known to the high priest ... while Peter stood outside |
| 448 at the door.</b> Although John had been a fisherman and had been | |
| 449 called as a young man by Christ, he was still known by the high | |
| 450 priest, either because John's father was a servant of the high | |
| 451 priest, or a relative. John did not mention that the high priest | |
| 452 knew him because he was proud, but because of his humility, so that | |
| 453 the fact that he was the first to enter, with Jesus, into the court | |
| 454 of the high priest, ahead of Peter, would not be ascribed to his | |
| 455 virtue and superiority rather than to his acquaintance with the | |
| 456 high priest. Thus he says, <b>as this disciple</b>, John himself, | |
| 457 <b>was known to the high priest</b>. Consequently, he was able to | |
| 458 enter with Jesus into the high priest's court, where Christ had | |
| 459 been led. <b>While Peter stood outside</b>; this was like a | |
| 460 foreboding of his future denial: "Those who saw me, fled outside | |
| 461 from me" [Ps 31:11].</p> | |
| 462 <p>2305 Mystically understood, John enters with Jesus because the | |
| 463 contemplative life is one of familiarity with Jesus: "When I enter | |
| 464 my house, I shall find rest with her [wisdom]" (Wis 8:16). Peter | |
| 465 stands outside because the active life is busy with exterior | |
| 466 things: "Mary sat at the Lord's feet and listened to his teaching. | |
| 467 But Martha was distracted with much serving" (Lk 10:39).</p> | |
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468 <p>2306 Here we see how Peter was let in due to John's |
| 35 | 469 intervention, because <b>the other disciple, John who was known to |
| 470 the high priest, went out and spoke to the maid who kept the | |
| 471 door,</b> with the intention of bringing Peter in, and then he | |
| 472 brought Peter in. The mystical interpretation of this is that the | |
| 473 active life is brought to Christ by the contemplative life: for | |
| 474 just as the lower reason is directed by the higher reason, so the | |
| 475 active life is directed by the contemplative life: "Oh send out | |
| 476 your light and your truth; let them lead me, let them bring me to | |
| 477 your holy hill and to your dwelling" (Ps 43:3).</p> | |
| 478 <p>2307 Now we see the denial of Peter: first, the circumstances or | |
| 479 the incitement of his denial; secondly the denial itself (v 17b); | |
| 480 thirdly, Peter strengthens his denial (v 18).</p> | |
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481 <p>2308 The circumstances and incitement of his denial was the |
| 35 | 482 question of the maid who kept the door: <b>The maid who kept the |
| 483 door said to Peter, Are not you also one of this man's | |
| 484 disciples?</b> She says <b>you also</b> because she knew that John | |
| 485 was a disciple of Christ, but she did not mention this to him | |
| 486 because of their friendliness. This incident shows how weak Peter | |
| 487 was at that time, for he was incited to deny Christ under feeble | |
| 488 circumstances. How weak these circumstances were is shown, first of | |
| 489 all, from the person who asked him: for it was not an armed soldier | |
| 490 or an imposing high priest, but a woman, and a door keeper at that. | |
| 491 Secondly, from the very form of the question: she did not say, "Are | |
| 492 you a disciple of that traitor?" but rather, <b>Are not you also | |
| 493 one of this man's disciples?</b> This seemed to indicate a certain | |
| 494 sympathy. We can learn from this that "By the word of the Lord the | |
| 495 heavens were made, and all their power by the breath of his mouth" | |
| 496 [Ps 33:6], because this same person who denied Christ at the | |
| 497 questioning of a maid servant afterwards professed and preached the | |
| 498 name of Christ before the chief priests (Acts 4:8).</p> | |
| 499 <p>2309 Now comes Peter's denial, when he says, <b>He said, I am | |
| 500 not</b>. We should note, according to Augustine, that Christ is | |
| 501 denied not only by those who say that he is not the Christ, but | |
| 502 also by those who deny that they are Christians.<a href="#_ftn11" | |
| 503 name="_ftnref11" id="_ftnref11">[11]</a> For Peter at this time did | |
| 504 nothing other than deny that he was a Christian. Our Lord permitted | |
| 505 Peter to deny him because he wanted the very one who was to be the | |
| 506 head of the entire Church to be all the more compassionate to the | |
| 507 weak and sinners, having experienced in himself his own weakness in | |
| 508 the face of sin: "For we have not a high priest who is unable to | |
| 509 sympathize with our weakness, but one who in every respect has been | |
| 510 tempted as we are, yet without sinning" (Heb 4:15). This is true of | |
| 511 Christ, and it can also be said of Peter, with his sins.</p> | |
| 512 <p>Some say that Peter's denial did not come from fear, but from | |
| 513 love: for he wanted to always be with Christ and to follow him all | |
| 514 the time. But he knew that if he admitted he was a disciple of | |
| 515 Christ, he would have been separated from him and expelled. But | |
| 516 this does not agree with our Lord's words: for Peter did not deny | |
| 517 Christ because he feared to be separated from him, but because he | |
| 518 was not willing to lay down his life for Christ. Before, when Peter | |
| 519 said, "I will lay down my life for you," Jesus answered, "Will you | |
| 520 lay down your life for me? Truly, truly, I say to you, the cock | |
| 521 will not crow, till you have denied me three times" (13:37).</p> | |
| 522 <p>2310 We see Peter strengthen his denial when we read, <b>Now the | |
| 523 servants and officers had made a charcoal fire ... Peter also was | |
| 524 with them, standing and warming himself,</b> so he would not seem | |
| 525 to be one of Christ's disciples. Trying not to seem a disciple, he | |
| 526 mixed with the servants and officers standing by the fire because | |
| 527 of the cold, which sometimes occurs in March during the early | |
| 528 spring. Peter was not attentive to the Psalm: "Be holy with the | |
| 529 holy, persevere with those who persevere" [Ps 18:26]. Even the very | |
| 530 time of the year corresponded to his heart, in which charity had | |
| 531 grown cold: "Most men's love will grow cold" (Mt 24: 12).</p> | |
| 532 <p>2311 <b>The high priest then questioned Jesus.</b> First we see | |
| 533 Christ's interrogation; secondly, his reply (v 20); thirdly, he is | |
| 534 abused for his reply (v 22).</p> | |
| 535 <p>2312 Two charges were brought against Christ by the Jews: he had | |
| 536 false and novel teachings: "What is this? A new teaching!" (Mk | |
| 537 1:27); and he was inciting civil discord, gathering his own | |
| 538 followers: "He stirs up the people, teaching throughout all Judea, | |
| 539 from Galilee even to this place" (Lk 23:5). Consequently, he is | |
| 540 interrogated on these two points: first, about his followers, | |
| 541 <b>about his disciples</b>, whom were thought to be misled; | |
| 542 secondly, about <b>his teaching</b>, regarded as false.</p> | |
| 543 <p>2213 Now our Lord's answer is given: first, we see his manner of | |
| 544 teaching; secondly, he asks for the testimony of others (v 21). Two | |
| 545 things are done about the first: we see how Christ taught his | |
| 546 doctrine; secondly, this is further described.</p> | |
| 547 <p>2314 He says, <b>I have spoken openly to the world.</b> This | |
| 548 seems to conflict with "The hour is coming when I shall no longer | |
| 549 speak to you in figures but tell you plainly of the Father" | |
| 550 (16:25). So, if he had not yet spoken openly to his disciples, how | |
| 551 could he have spoken openly to the world? I answer that he had not | |
| 552 yet spoken openly to his disciples in the sense that he had set | |
| 553 forth for them his most profound thoughts. But he did speak openly | |
| 554 to the world in the sense that he spoke to many, publicly.</p> | |
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555 <p>2315 This is described more fully as he says, <b>I have always |
| 35 | 556 taught in the synagogues and in the temple</b>. On the contrary, |
| 557 Matthew (c 16) shows that Christ taught his disciples when alone | |
| 558 with them many things without using figures. This can be answered | |
| 559 in three ways. First, what Christ said to the twelve disciples was | |
| 560 not considered to be spoken in secret. Secondly, he did not teach | |
| 561 these things to them with the intention that they be kept hidden. | |
| 562 Thirdly, our Lord is speaking here of the teaching he gave to the | |
| 563 people, which was not given to them secretly but in public places: | |
| 564 "I have told the glad news of deliverance in the great | |
| 565 congregation" (Ps 40:9); "I did not speak in secret, in a land of | |
| 566 darkness" (Is 45:19).</p> | |
| 567 <p>2316 To support him he asks for the testimony of others, saying, | |
| 568 <b>Why do you ask me? Ask those who have heard me, what I said to | |
| 569 them.</b> First, he sends them to the testimony of others; | |
| 570 secondly, he shows whose testimony he wants; thirdly, he gives the | |
| 571 reason for this.</p> | |
| 572 <p>As to the first he says, <b>Why do you ask me?</b> He is saying | |
| 573 in effect: You can find this out from others. And then he adds, | |
| 574 referring to the second point, <b>Ask those who have heard me</b>: | |
| 575 "Then the Pharisees went and took counsel how to entangle him in | |
| 576 his talk" (Mt 22:15). Nevertheless, they could not find anything | |
| 577 against him. Then he gives the reason for his request saying, | |
| 578 <b>they know what I said,</b> and they can testify to this.<br /> | |
| 579 <br /> | |
| 580 <br /></p> | |
| 581 <p align="center"><b>LECTURE 4</b></p> | |
| 582 <blockquote> | |
| 583 <p><b>22 When he had said this, one of the officers standing by | |
| 584 struck Jesus with his hand, saying, "Is that how you answer the | |
| 585 high priest?" 23 Jesus answered him, "If I have spoken wrongly, | |
| 586 bear witness to the wrong; but if I have spoken rightly, why do you | |
| 587 strike me?" 24 Annas then sent him bound to Caiaphas the high | |
| 588 priest. 25 Now Simon Peter was standing and warming himself. They | |
| 589 said to him, "Are not you also one of his disciples?" He denied it | |
| 590 and said, "I am not." 26 One of the servants of the high priest, a | |
| 591 kinsman of the man whose ear Peter had cut off, asked, "Did I not | |
| 592 see you in the garden with him?" 27 Peter again denied it; and at | |
| 593 once the cock crowed.<a href="#_ftn12" name="_ftnref12" id= | |
| 594 "_ftnref12">[12]</a></b></p> | |
| 595 </blockquote> | |
| 596 <p>2317 After telling us of our Lord's answer, the Evangelist now | |
| 597 shows how it was rebuked: first, we see the rebuke given by an | |
| 598 officer; secondly, our Lord's defense of his answer (v 23).</p> | |
| 599 <p>2318 An officer reproached our Lord's answer, first of all, by | |
| 600 an action. He delivered a reproving blow; for the Evangelist says, | |
| 601 <b>When he</b>, that is, Jesus, <b>had said this, one of the | |
| 602 officers</b>, of the high priest, <b>standing by struck Jesus with | |
| 603 his hand</b>. This did not happen by chance; it had been predicted | |
| 604 long before and many times: "I gave my back to the smiters, and my | |
| 605 cheeks to those who pulled out the beard" (Is 50:6); "Let him give | |
| 606 his cheek to the smiter, and be filled with insults" (Lam 3:30); | |
| 607 "With a rod they strike upon the cheek the ruler of Israel" (Mic | |
| 608 5:1).</p> | |
| 609 <p>Secondly, the officer reproached Christ with words, saying, | |
| 610 <b>Is that how your answer the high priest?</b> We can see from | |
| 611 this that Annas was a high priest, and that Jesus had not yet been | |
| 612 sent to Caiaphas. This is why Luke mentions two high priests: "in | |
| 613 the high‑priesthood of Annas and Caiaphas" (Lk 3:2). Two high | |
| 614 priests are mentioned because they alternated as high priests, but | |
| 615 that year Annas [really Caiaphas] was the high priest.</p> | |
| 616 <p>2319 Earlier, when the testimony of those who had heard Jesus | |
| 617 was being sought, and the chief priests had sent their officers to | |
| 618 arrest him (7:32), they themselves were captivated by the words of | |
| 619 Jesus and returned saying, "No man ever spoke like this man" | |
| 620 (7:46). The officer who now struck Christ was incited to do so in | |
| 621 order to show that he had not been one of those in the prior group. | |
| 622 He thought that Christ had shown a lack of respect because in | |
| 623 saying, <b>Why do you ask me? Ask those who have heard me</b>, he | |
| 624 seemed to be finding fault with the high priest for asking a | |
| 625 thoughtless question, and it is written: "You will not speak evil | |
| 626 of a ruler of your people" [Ex 23:28].</p> | |
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627 <p>2320 Jesus justified himself, saying, <b>If I have spoken |
| 35 | 628 wrongly</b>, in my answer to the high priest, <b>bear witness to |
| 629 the wrong.</b> That is, if your have reason to reproach me for what | |
| 630 I have just said, show that I have spoken badly, because "Only on | |
| 631 the evidence of two witnesses, or of three witnesses, shall a | |
| 632 charge be sustained" (Deut 19:18). <b>But if I have spoken | |
| 633 rightly</b>, if you cannot show I have spoken badly, <b>why do you | |
| 634 strike me?</b> Why flare up against me?</p> | |
| 635 <p>Or, this reply of Christ could be referred to what he had said | |
| 636 before this time: "Ask those who have heard me, what I said to | |
| 637 them" (v 21). Then the meaning is: <b>If I have spoken badly</b>, | |
| 638 in the synagogue and in the temple, which I should not have done, | |
| 639 <b>bear witness to the wrong</b>, report what I have said to the | |
| 640 high priest. But the officer was unable to do his. <b>But if I have | |
| 641 spoken rightly</b>, that is, taught rightly, <b>Why do you strike | |
| 642 me?</b> In other words: This is unjust: "Is evil a recompense for | |
| 643 good? Yet they have dug a pit for my life" (Jer 18:20).</p> | |
| 644 <p>2321 A difficulty arises here for in Matthew our Lord commanded | |
| 645 his disciples, "If anyone strikes you on the right cheek, turn to | |
| 646 him the other also" (Mt 5:39). And we also read about Christ that | |
| 647 "Jesus began to do and teach" (Acts 1:1). So, Christ ought to have | |
| 648 done himself what he had taught others to do. But he did not do | |
| 649 this. Indeed, he did the contrary and defended himself.</p> | |
| 650 <p>I say to this, with Augustine, that the statements and commands | |
| 651 found in sacred scripture can be interpreted and understood from | |
| 652 the actions of the saints, since it is the same Holy Spirit who | |
| 653 inspired the prophets and the other sacred authors and who inspires | |
| 654 the actions of the saints. As we read: "Moved by the Holy Spirit | |
| 655 holy men of God spoke" (2 Pet 1:21); and "For all who are led by | |
| 656 the Spirit of God are sons of God" (Rom 8:14). Thus, sacred | |
| 657 scripture should be understood according to the way Christ and | |
| 658 other holy persons followed it. Now, Christ did not turn his other | |
| 659 cheek here; and Paul did not do so either (Acts 16:22). | |
| 660 Accordingly, we should not think that Christ has commanded us to | |
| 661 actually turn our physical cheek to one who has struck the other. | |
| 662 We should understand it to mean that we should be ready to do this | |
| 663 if it turned out to be necessary to do so. That is, our attitude | |
| 664 should be such that we would not be inwardly stirred up against the | |
| 665 one striking us, but be ready or disposed to endure the same or | |
| 666 even more. This is how out Lord observed it, for he offered his | |
| 667 body to be killed.<a href="#_ftn13" name="_ftnref13" id= | |
| 668 "_ftnref13">[13]</a> So, our Lord's defense is useful for our | |
| 669 instruction.</p> | |
| 670 <p>2322 Now there is mention that he was sent from one high priest | |
| 671 to the other. First, it is mentioned that Jesus was sent to the | |
| 672 other high priest; secondly, the narration of Peter's denial is | |
| 673 completed (v 25).</p> | |
| 674 <p>2323 He says, <b>Annas then sent him bound to Caiaphas the high | |
| 675 priest,</b> to whom he was originally being led. We saw before why | |
| 676 he had been first brought to Annas. Note the wickedness of Annas: | |
| 677 although he ought to have released Christ, since he was without | |
| 678 fault, he yet sent him tied to Caiaphas.</p> | |
| 679 <p>2324 Now the second and third denials of Peter are presented: | |
| 680 first, the circumstances of the denials; secondly, the two denials; | |
| 681 and thirdly, the fulfillment of Christ's prediction (v 27).</p> | |
| 682 <p>2325 The circumstance of Peter's second denial was his staying | |
| 683 with the officers of the high priest who were standing near the | |
| 684 fire. Chrysostom says that although Christ was on his way to | |
| 685 Caiaphas, Peter still remained with the officers [by the fire]. | |
| 686 Peter had become so preoccupied with his sin after his denial that | |
| 687 he, who before was so ardent, now seemed not to care what happened | |
| 688 to Christ: "No man repents of his wickedness, saying, 'What have I | |
| 689 done?'" (Jer 8:6). For Chrysostom, <b>Simon Peter was still | |
| 690 standing and warming himself,</b> although Christ had already left, | |
| 691 unmindful of the saying: "Blessed is the man who walks not in the | |
| 692 counsel of the wicked" (Ps 1:1).<a href="#_ftn14" name="_ftnref14" | |
| 693 id="_ftnref14">[14]</a></p> | |
| 694 <p>But this interpretation is not acceptable because it would | |
| 695 follow that Peter's second and third denials were made in the | |
| 696 absence of Christ. This is contrary to Luke (22:61), who says that | |
| 697 after the third denial of Peter, our Lord turned and looked at him. | |
| 698 For this reason Augustine explains it another way and says that the | |
| 699 Evangelist is giving a general view in his own way to show the | |
| 700 connection and order of the denials. The Evangelist had said above | |
| 701 that "the servants and officers had made a charcoal fire, because | |
| 702 it was cold, and they were standing and warming themselves; Peter | |
| 703 also was with them, standing and warming himself" (v 18). The | |
| 704 Evangelist then interposes the examination of Christ by the high | |
| 705 priest (v 19‑23), and immediately returns to continue the | |
| 706 series of Peter's denials, using practically the same words as | |
| 707 before, "Now Simon Peter was standing and warming himself" (v 25), | |
| 708 that is, referring to the time before Christ was sent to | |
| 709 Caiaphas.</p> | |
| 710 <p>2326 Then the Evangelist mentions the next two denials of Peter | |
| 711 (v 25). Two things are stated about each: the circumstance of the | |
| 712 denial, that is, the question, and the denial itself. There are two | |
| 713 questions about the literal meaning. When Matthew speaks of the | |
| 714 second denial, he says, "And when he went out to the porch, another | |
| 715 maid saw him, and she said to the bystanders, 'This man was with | |
| 716 Jesus of Nazareth.' And again he denied it with an oath" (Mt | |
| 717 26:71‑2). There seems to be two disagreements here. John says | |
| 718 that Peter denied Christ by the fire (v 25), and Matthew says this | |
| 719 happened as Peter was going out to the porch. Again, in Matthew, | |
| 720 Peter is questioned by another maid, but John has him questioned by | |
| 721 others, that is, a number of others, for he says, <b>They said to | |
| 722 him, Are not you also one of his disciples?</b> (v 25). Luke also | |
| 723 says that Christ was questioned by one person, "And after an | |
| 724 interval of about an hour still another insisted, saying, | |
| 725 'Certainly this man also was with him'" (Lk 22:59). [This is the | |
| 726 third denial in Luke, and his second denial is also instigated by | |
| 727 one person, Lk 22:58].</p> | |
| 728 <p>We should say to these points that after Peter first denied | |
| 729 Christ, he then got up and as he was going out to the porch another | |
| 730 maid questioned him. Or, this maid told others that Peter was one | |
| 731 of them, as Matthew says (Mt 26:71). Thus Peter denied Christ a | |
| 732 second time. After this Peter returned so as to avoid seeming to be | |
| 733 a follower of Christ and sat with the others. As he was sitting | |
| 734 there, bystanders, who had heard it from the maid, questioned him | |
| 735 again, as Matthew says (Mt 26:73). Or, one of the servants asked | |
| 736 first, as John has here (v 26) and then other bystanders joined in. | |
| 737 This was Peter's third denial.</p> | |
| 738 <p>About this third denial, John says, <b>One of the servants of | |
| 739 the high priest, a kinsman of the man whose ear Peter had cut | |
| 740 off</b>. This person testified to what he had seen, <b>Did I not | |
| 741 see you in the garden with him?</b> And so after an interval of an | |
| 742 hour Peter again denied it, the third time.</p> | |
| 743 <p>It is not important if other Evangelists say that the third | |
| 744 question was asked by several persons, while John has it asked by | |
| 745 one. For it is possible that this man, being more certain, asked | |
| 746 first, and that incited the others to ask also. Those who were | |
| 747 standing about said many things about this matter, and one | |
| 748 Evangelist speaks of one of these, and another of something else. | |
| 749 This happened because their main intention was not to note these | |
| 750 details, but to show the statement Peter made and to show that what | |
| 751 our Lord had said to Peter came true. Accordingly, all agree on | |
| 752 what Peter said: "What the Lord speaks, that will I speak" (Num | |
| 753 24:13).</p> | |
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754 <p>2327 Now he mentions the sign given by Christ which Peter |
| 35 | 755 recalled. <b>And at once the cock crowed,</b> moved by God's power, |
| 756 so that the prediction of the physician would be fulfilled and to | |
| 757 demonstrate the presumption of the one who was sick.<br /> | |
| 758 <br /> | |
| 759 <br /></p> | |
| 760 <p align="center"><b>LECTURE 5</b></p> | |
| 761 <blockquote> | |
| 762 <p><b>28 Then they led Jesus from the house of Caiaphas to the | |
| 763 praetorium [to Caiaphas, to the praetorium]. It was early. They | |
| 764 themselves did not enter the praetorium, so that they might not be | |
| 765 defiled, but might eat the passover. 29 So Pilate went out to them | |
| 766 and said, "What accusation do you bring against this man?" 30 They | |
| 767 answered him, "If this man were not an evildoer, we would not have | |
| 768 handed him over." 31 Pilate said to them, "Take him yourselves and | |
| 769 judge him by your own law." The Jews said to him, "It is not lawful | |
| 770 for us to put any man to death." 32 This was to fulfill the word | |
| 771 which Jesus had spoken to show by what death he was to die.</b></p> | |
| 772 </blockquote> | |
| 773 <p>2328 Now the Evangelist tells about Christ's being handed over | |
| 774 to the Gentiles: first, we see him delivered to the governor; | |
| 775 secondly, Christ is examined by him (v 29); thirdly, the governor | |
| 776 declares that Christ is innocent (v 38b). He does three things | |
| 777 about the first: the place where Christ was delivered is stated; | |
| 778 secondly, the time; thirdly, the way he was handed over.</p> | |
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779 <p>2329 The place was the praetorium, for he says, <b>They led |
| 35 | 780 Jesus to Caiaphas, to the praetorium.</b> This is the place where |
| 781 judgment is given. In the army the commander's tent was known as | |
| 782 the praetorium; and so this residence of the governor was also | |
| 783 called a praetorium.</p> | |
| 784 <p>But how can Christ be led to Caiaphas, to the praetorium? One | |
| 785 could say that Caiaphas had come ahead to the residence of Pilate | |
| 786 to tell him that Jesus would be handed over to him. And so Jesus | |
| 787 was led to Caiaphas when he was in the praetorium with Pilate. Or, | |
| 788 one could say that since Caiaphas was the high priest, he had a | |
| 789 large dwelling, so large that the governor lived there and made it | |
| 790 his residence. Then the meaning is: <b>they led Jesus to | |
| 791 Caiaphas</b>, to his residence, and so <b>to the | |
| 792 praetorium.</b></p> | |
| 793 <p>Or, one could say that the Greek text is better, which says, | |
| 794 <b>Then they led Jesus from Caiaphas to the praetorium.</b> This | |
| 795 takes away the problem.</p> | |
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796 <p>2330 The time is mentioned, <b>It was early</b>, for their |
| 35 | 797 villainy was so great that they could hardly wait to turn him over |
| 798 to Pilate to be killed: "Woe to those who devise wickedness and | |
| 799 work evil upon their beds! When the morning dawns, they perform it" | |
| 800 (Mic 2:1); "The murderer rises at the light" (Job 24:14).</p> | |
| 801 <p>Here we find a difficult problem. The other three Evangelists | |
| 802 say that early in the evening Christ was struck at the residence of | |
| 803 Caiaphas, and questioned by him: "If you are the Christ, tell us" | |
| 804 (Luke 22:67), and in the morning Christ was led to Pilate. But John | |
| 805 says that he was led to Caiaphas. If we want to keep to the letter | |
| 806 of the text, we could say that Caiaphas first saw Jesus when he was | |
| 807 at the house of Annas, during the night, and at that time Christ | |
| 808 could be examined by him.</p> | |
| 809 <p>But there still remains the difficulty that they say that Christ | |
| 810 was struck at the residence of Caiaphas. This is solved by the | |
| 811 Greek text which says that "they led Jesus from Caiaphas to the | |
| 812 praetorium," because then during the night he was led from the | |
| 813 residence of Annas to the residence of Caiaphas, where he was | |
| 814 struck and examined by him, and in the morning he was led from | |
| 815 Caiaphas to the praetorium.</p> | |
| 816 <p>2331 <b>They themselves did not enter the praetorium, so that | |
| 817 they might not be defiled, but might eat the passover.</b> Here we | |
| 818 see, first, their useless superstition, because they would not go | |
| 819 into the praetorium. Secondly, we see the deference Pilate paid | |
| 820 them, since he went out to meet them. A problem arises about the | |
| 821 first point: that they would not enter the praetorium so as not to | |
| 822 be defiled. The other Evangelists say that Christ was seized in the | |
| 823 evening, on the day of the supper; and this would be the passover | |
| 824 meal: "I have earnestly desired to eat this passover with you" (Lk | |
| 825 22:15). And then in the morning of the next day he was brought to | |
| 826 the praetorium. Why then do we read <b>so that they might eat the | |
| 827 passover</b>, since it was the day after the passover? Some of the | |
| 828 modem Greeks say that we are now on the fourteenth lunar day of the | |
| 829 month, and that Christ was crucified on the day the Jews celebrated | |
| 830 the passover, but that Christ anticipated the passover by one day, | |
| 831 since he knew he would be killed on the day of the Jewish passover. | |
| 832 Thus, he celebrated the passover on the thirteenth lunar day, in | |
| 833 the evening. And since the law commanded that the Jews should not | |
| 834 have leavened bread from the fourteenth day of the first month to | |
| 835 the twenty‑first day, they say that Christ consecrated | |
| 836 leavened bread.</p> | |
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837 <p>2332 This is not acceptable for two reasons. First, the Old |
| 35 | 838 Testament has no instance where anyone was permitted to anticipate |
| 839 the celebration of the passover. But if one was prevented, he could | |
| 840 postpone it to the next month: "If any man of you or of your | |
| 841 descendants is unclean ... he shall still keep the passover to the | |
| 842 Lord. In the second month on the fourteenth day in the evening they | |
| 843 shall keep it "(Num 9:10). And since Christ never omitted any | |
| 844 observance of the law, it is not true to say that he anticipated | |
| 845 the passover. Secondly, Mark (14:12) states explicitly that Christ | |
| 846 came on the first day of Unleavened Bread, when they sacrificed the | |
| 847 passover lamb; and Matthew says that "on the first day of | |
| 848 Unleavened Bread the disciples came to Jesus saying, 'Where will | |
| 849 you have us prepare for you to eat the passover?'" (Mt 26:17). So, | |
| 850 we should not say that Christ anticipated the passover.</p> | |
| 851 <p>2333 Accordingly, Chrysostom explains this another way.<a href= | |
| 852 "#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> He said that | |
| 853 Christ fulfilled the law in all matters and did observe the | |
| 854 passover on the proper day, that is, the fourteenth day, in the | |
| 855 evening. But the Jews were so intent on killing Christ that they | |
| 856 did not observe it on the proper day, but on the day following, the | |
| 857 fifteenth. Thus the sense is: <b>so that they might not be defiled, | |
| 858 but might eat the passover</b> which they had neglected the day | |
| 859 before.</p> | |
| 860 <p>This is not acceptable either, for in Numbers (9:10) it is said | |
| 861 that if anyone is prevented from eating the passover on the | |
| 862 fourteenth day of the first month, he is to eat it, not on the | |
| 863 following day, but on the fourteenth day of the second month.</p> | |
| 864 <p>2334 Therefore we should say with Jerome, Augustine and other | |
| 865 Latin Fathers, that the fourteenth day is the beginning of the | |
| 866 feast; but the passover refers not just to that evening, but to the | |
| 867 entire time of the seven days during which they ate unleavened | |
| 868 bread, which was to be eaten by those who were clean.<a href= | |
| 869 "#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a> And because the | |
| 870 Jews would have contracted uncleanness by entering the residence of | |
| 871 a foreign judge, they did not enter so that <b>they might not be | |
| 872 defiled, but might eat the passover,</b> that is, the unleavened | |
| 873 bread.</p> | |
| 874 <p>See their wicked blindness, for they feared becoming defiled | |
| 875 from a gentile man, but did not fear to shed the blood of a God and | |
| 876 a man, "Those who laid you waste go forth from you" (Is 49:17).</p> | |
| 877 <p>2335 Now we see the deference Pilate showed them when he says, | |
| 878 <b>So Pilate went out to them,</b> to take Christ, whom they were | |
| 879 offering, and said, <b>What accusation do you bring against this | |
| 880 man?</b> In this examination of Christ, we see first, how Christ is | |
| 881 examined before his accusers by Pilate; secondly, how Christ is | |
| 882 examined by Pilate in private (v 33). Concerning the first he does | |
| 883 two things: first, we have Pilate's questioning; secondly, his | |
| 884 generous concession to the Jews, <b>Take him yourselves</b>.</p> | |
| 885 <p>2336 Concerning the first, we have the examination by Pilate, | |
| 886 and then the malicious reply of the Jews. When Pilate saw Jesus | |
| 887 bound and brought by so may seeking his condemnation, he said, | |
| 888 <b>What accusation do you bring against this man?</b> Their reply | |
| 889 was, <b>If this man were not an evildoer, we would not have handed | |
| 890 him over.</b> They are saying here: We have already examined and | |
| 891 condemned him, and are now handing him over to you to be punished. | |
| 892 They were regarding their own judgment as sufficient for Pilate. | |
| 893 Yet they were not speaking truly when they said he was an evildoer, | |
| 894 for "He went about doing good and healing all that were oppressed | |
| 895 by the devil" (Acts 10:38). They were acting like the Psalm says, | |
| 896 "They requite me evil for good" (Ps 35:12).</p> | |
| 897 <p>2337 Luke is different, for he says that the Jews accused Christ | |
| 898 of many crimes: "He stirs up the people, teaching throughout all | |
| 899 Judea, from Galilee even to this place" (Lk 23:5). I reply that, as | |
| 900 Augustine says, the Jews said many things to Pilate at that time, | |
| 901 and it could be that they first said what John reports, and then | |
| 902 said what Luke tells us.<a href="#_ftn17" name="_ftnref17" id= | |
| 903 "_ftnref17">[17]</a></p> | |
| 904 <p>2338 The Evangelist now mentions Pilate's generous concession (v | |
| 905 31): first, we see this concession; secondly, the Jews refuse it; | |
| 906 and thirdly, we see the reason for their refusal (v 32).</p> | |
| 907 <p>2339 Pilate said, <b>Take him yourselves,</b> intending to do | |
| 908 them a favor. Festus did the same to Paul: "But Festus, wishing to | |
| 909 do the Jews a favor, said to Paul, 'Do you wish to go up to | |
| 910 Jerusalem, and there be tried on these charges before me?'" (Acts | |
| 911 25:9). Or, this could be said as a taunting remark: for they had | |
| 912 already examined and condemned Christ, and Pilate wanted those who | |
| 913 had condemned Christ as an evildoer to pass the sentence, because | |
| 914 "It was not the custom of the Romans to give up any one before the | |
| 915 accused met the accusers face to face, and had opportunity to make | |
| 916 his defense concerning the charge laid against him" (Acts 25:16). | |
| 917 So the meaning is then: You want my judgment, but <b>Take him | |
| 918 yourselves and judge him by your own law</b>,for I will never be | |
| 919 that kind of a judge.</p> | |
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920 <p>2340 The refusal of the Jews is mentioned when he says, <b>The |
| 35 | 921 Jews said to him, It is not lawful for us to put any man to |
| 922 death.</b> This seems not to agree with Exodus [22:18]: "You will | |
| 923 not permit a sorcerer to live." And they regarded Jesus as a | |
| 924 sorcerer.</p> | |
| 925 <p>According to Augustine the meaning is, <b>It is not lawful for | |
| 926 us to put any man to death</b> on a feast day, but it is lawful on | |
| 927 other days.<a href="#_ftn18" name="_ftnref18" id= | |
| 928 "_ftnref18">[18]</a> Or, according to Chrysostom, the Jews had lost | |
| 929 much of their power: for they could not pass judgment on a crime | |
| 930 against the state.<a href="#_ftn19" name="_ftnref19" id= | |
| 931 "_ftnref19">[19]</a> But here they intended to condemn Christ | |
| 932 especially for matters against the state: "Everyone who makes | |
| 933 himself a king sets himself against Caesar" (19:12). This is why | |
| 934 they said, <b>It is not lawful for us to put any man to | |
| 935 death</b>,for crimes against the state, although we can do this for | |
| 936 some sins against the law, for this kind of judgment was reserved | |
| 937 to them. Or, it could be said that some things are not lawful | |
| 938 either because they are prohibited by divine law ‑ and they | |
| 939 were not prohibited from doing this by divine law ‑ or | |
| 940 because they are forbidden by human law ‑ and in this way it | |
| 941 was not lawful for them to put anyone to death, for such power was | |
| 942 now in the hands of the governor.</p> | |
| 943 <p>2341 There is another question: How then could they have stoned | |
| 944 Stephen (Acts 7:58)? Chrysostom answers this by saying that the | |
| 945 Romans allowed the Jews to make use of their own laws, and because | |
| 946 the punishment of stoning was part of their law, the Romans allowed | |
| 947 them to do this.<a href="#_ftn20" name="_ftnref20" id= | |
| 948 "_ftnref20">[20]</a> But in the law death on the cross was | |
| 949 abhorred: "A hanged [on a tree] man is accursed by God" (Deut | |
| 950 21:23). And so they did not use this kind of death. The Jews, in | |
| 951 their malice, were not satisfied just to stone Christ, they wanted | |
| 952 to condemn him to the most disgraceful of deaths, as we see from | |
| 953 Wisdom (2:20). Thus they now say, <b>It is not lawful for us to put | |
| 954 any man to death,</b> meaning the death on the cross. Or, one could | |
| 955 say that Stephen was stoned during a change of governors, when many | |
| 956 laws were violated.</p> | |
| 957 <p>2342 The Evangelist gives the reason the Jews refused when he | |
| 958 says, <b>This was to fulfill the word which Jesus had spoken to | |
| 959 show by what death he was to die.</b> The words <b>this was to | |
| 960 fulfill</b> do not indicate the intention the Jews had, but the | |
| 961 arrangement of God's providence. For Jesus had said (Mt 20:19) that | |
| 962 it was by the Gentiles that he would be crucified and killed, but | |
| 963 that he would be handed over to them by the Jews. So, in order that | |
| 964 this be accomplished, the Jews were unwilling to judge and kill him | |
| 965 themselves.<br /> | |
| 966 <br /> | |
| 967 <br /></p> | |
| 968 <p align="center"><b>LECTURE 6</b></p> | |
| 969 <blockquote> | |
| 970 <p><b>33 Pilate entered the praetorium again and called Jesus, and | |
| 971 said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do | |
| 972 you say this of your own accord, or did others say it to you about | |
| 973 me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief | |
| 974 priests have handed you over to me; what have you done?" 36 Jesus | |
| 975 answered, "My kingship [kingdom] is not of this world; if my | |
| 976 kingship [kingdom] were of this world, my [ministers] servants | |
| 977 would fight, that I might not be handed over to the Jews; but my | |
| 978 kingship [kingdom] is not from the world." 37 Pilate said to him, | |
| 979 "So you are a king?" Jesus answered, "You say that I am a king. For | |
| 980 this I was born, and for this I have come into the world, to bear | |
| 981 witness to the truth. Every one who is of the truth hears my | |
| 982 voice." 38 Pilate said to him, "What is truth?" After he had said | |
| 983 this, he went out to the Jews again, and told them, "I find no | |
| 984 crime in him. 39 But you have a custom that I should release one | |
| 985 man for you at the Passover; will you have me release for you the | |
| 986 King of the Jews?" 40 They cried out again, "Not this man, but | |
| 987 Barabbas!" Now Barabbas was a robber.<a href="#_ftn21" name= | |
| 988 "_ftnref21" id="_ftnref21">[21]</a></b></p> | |
| 989 </blockquote> | |
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990 <p>2343 Above, the Evangelist told how Pilate examined Christ |
| 35 | 991 before those who accused him; here he describes how Pilate |
| 992 questioned him in private. First, the Evangelist gives Pilate's | |
| 993 question; then, the answer of Jesus (v 34). In regard to the first | |
| 994 he does two things: first, we have Pilate's question; secondly, we | |
| 995 see Christ asking the reason for the question, <b>Do you say this | |
| 996 of your own accord?</b></p> | |
| 997 <p>2344 In regard to the first, note that Pilate, as a just judge, | |
| 998 and as one proceeding cautiously, did not immediately agree with | |
| 999 the accusation of the high priest, "You shall not follow a | |
| 1000 multitude to do evil; nor shall you bear witness in a suit, turning | |
| 1001 aside after a multitude, so as to pervert justice" (Ex 23:2). | |
| 1002 Rather, <b>Pilate entered the praetorium again and called Jesus</b> | |
| 1003 aside, because he had serious doubts about him. So he called Christ | |
| 1004 over to examine the case more closely and to allow Christ to answer | |
| 1005 in more peace and away from the shouts of the Jews: "I searched out | |
| 1006 the cause of him whom I did not know" (Job 29:16).</p> | |
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1007 <p>2345 Then Pilate said to him, <b>Are you the King of the |
| 35 | 1008 Jews?</b> This shows, as Luke says (Lk 23:2), that the Jews were |
| 1009 accusing Christ of this crime, although John says only that "If | |
| 1010 this man were not an evildoer, we would not have handed him over" | |
| 1011 (18:30), and may other crimes were laid on him. But the charge | |
| 1012 about his being a king touched the heart of Pilate most, and that | |
| 1013 is why he questioned him only about this: "For out of the abundance | |
| 1014 of the heart the mouth speaks" (Mt 12:34).</p> | |
| 1015 <p>2346 Then (v 34), Jesus is seen questioning his examiner: first, | |
| 1016 we have Christ's question; then Pilate's answer, <b>Am I a | |
| 1017 Jew?</b></p> | |
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1018 <p>2347 The Evangelist says, <b>Jesus answered</b>, asking a |
| 35 | 1019 question in return, <b>Do you say this of your own accord or did |
| 1020 others say it to you about me?</b> There are two reasons why | |
| 1021 someone asks a question. Sometimes it is to find out something that | |
| 1022 the questioner does not know; as when a student questions his | |
| 1023 teacher. Sometimes one asks a question about things he already | |
| 1024 knows in order to learn what answer will be given; as when a | |
| 1025 teacher questions his student. Now our Lord knew both what he asked | |
| 1026 about, and what answer would be given, and thus he was not asking | |
| 1027 out of ignorance, "All are open and laid bear to the eyes of him | |
| 1028 with whom we have to do" (Heb 4:13). Rather, he asked so that we | |
| 1029 might know what the Jews and Gentiles thought, and at the same time | |
| 1030 be taught about that kingdom.</p> | |
| 1031 <p>2348 <b>Pilate answered, Am I a Jew?</b> Why did he answer this | |
| 1032 way? Because our Lord had asked him whether he said this on his | |
| 1033 own. Pilate showed by this that it was not his concern to inquire | |
| 1034 if Christ was the King of the Jews; it was rather the affair of the | |
| 1035 Jews, whose King he said he was. By giving this answer Pilate | |
| 1036 showed that it was others who had told him that Christ was the King | |
| 1037 of the Jews. Accordingly he says, <b>Your own nation and the chief | |
| 1038 priests have handed you over to me</b>, by bringing this charge | |
| 1039 against you. He says, <b>your own nation</b>, because, considering | |
| 1040 his human nature, Christ was born a Jew: "For I hear many | |
| 1041 whispering. Terror is on every side. 'Denounce him! Let us denounce | |
| 1042 him!' say all my familiar friends" (Jer 20:10); "A man's enemies | |
| 1043 are the men of his own house" (Mic 7:6). And we read <b>chief | |
| 1044 priests</b>, because the greater their power the greater their | |
| 1045 crime: "And in this faithlessness the hand of the officials and | |
| 1046 chief men has been foremost" (Ezra 9:2); "I will go to the great, | |
| 1047 and will speak to them; for they know the way of the Lord, the law | |
| 1048 of their God. But they all alike had broken the yoke, they had | |
| 1049 burst the bonds" (Jer 5:5). If they have handed you over to me, | |
| 1050 <b>What have you done?</b> It's unbelievable that they would have | |
| 1051 handed you over to me except for some serious matter.</p> | |
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1052 <p>2349 Now Christ's answer is given: and first, the mistaken |
| 35 | 1053 impression about his kingdom is corrected; secondly, the truth is |
| 1054 established (37b). As to the first he does two things: the mistaken | |
| 1055 impression is corrected; and a sign is given as proof, <b>if my | |
| 1056 kingdom were of this world....</b></p> | |
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1057 <p>2350 The false idea of Christ's kingdom is rejected by his |
| 35 | 1058 saying, <b>My kingdom is not of this world.</b> The Manicheans |
| 1059 misunderstood this, and said that there were two gods and two | |
| 1060 kingdoms; there was a good god, who had his kingdom in a region of | |
| 1061 light, and an evil god, who had his kingdom in a region of | |
| 1062 darkness, and this darkness was this world, because all material | |
| 1063 things, they said, were darkness. The meaning would then be, <b>My | |
| 1064 kingdom is not of this world,</b> that is, God, the Father, who is | |
| 1065 good, and I, do not have our kingdom in this region of | |
| 1066 darkness.</p> | |
| 1067 <p>But this is contrary to, "God is the king of all the earth" (Ps | |
| 1068 47:7); and again, "Whatever the Lord pleases he does, in heaven and | |
| 1069 on earth" (Ps 134:6). Thus we should say that Christ said this for | |
| 1070 the sake of Pilate, who believed that Christ was claiming an | |
| 1071 earthly kingdom in which he would reign in the physical way that | |
| 1072 those of earth do, and so should be punished by death for trying to | |
| 1073 reign unlawfully.</p> | |
| 1074 <p>2351 Sometimes the word <b>kingdom</b> means the people who | |
| 1075 reign, and sometimes the authority to reign. Taking the word in its | |
| 1076 first sense, Augustine says, <b>My kingdom,</b> that is, my | |
| 1077 faithful ‑ you "have made them a kingdom ... to our Lord" | |
| 1078 (Rev 5:10) ‑ <b>is not of this world.<a href="#_ftn22" name= | |
| 1079 "_ftnref22" id="_ftnref22"><b>[22]</b></a></b> He does not say they | |
| 1080 are not "in the world" (17:11), but that they are <b>not of this | |
| 1081 world,</b> because of what they love and imitate, since they have | |
| 1082 been wrested from it by grace. For this is how God has delivered us | |
| 1083 from the power of darkness and has brought us into the kingdom of | |
| 1084 his love.</p> | |
| 1085 <p>Chrysostom explains this sentence by taking <b>kingdom</b> in | |
| 1086 the second sense, and says, <b>My kingdom</b>, that is, the power | |
| 1087 and authority which makes me a king, <b>is not of this world</b>, | |
| 1088 that is, does not have its origin in earthly causes and human | |
| 1089 choice, but from another source, from the Father: "His dominion is | |
| 1090 an everlasting dominion, which shall not pass away" (Dan | |
| 1091 7:14).<a href="#_ftn23" name="_ftnref23" title="" id= | |
| 1092 "_ftnref23">[23]</a></p> | |
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1093 <p>2352 Here he shows by clear signs that his kingdom is not of |
| 35 | 1094 this world: first, a sign is given; secondly, the conclusion is |
| 1095 drawn (v 36).</p> | |
| 1096 <p>2353 In regard to the first, note that one who has an earthly | |
| 1097 kingdom, whether by right or by force, needs associates and | |
| 1098 ministers to keep him in power: the reason being that he is | |
| 1099 powerful through his ministers, not all by himself: "There was a | |
| 1100 long war between the house of Saul and the house of David; and | |
| 1101 David grew stronger and stronger, while the house of Saul became | |
| 1102 weaker and weaker" (2 Sam 3:1). But the heavenly king, because he | |
| 1103 is powerful by himself, gives power to his servants; and | |
| 1104 consequently he does not need ministers for his kingdom. And thus | |
| 1105 Christ says that his kingdom is not of this world, because <b>if my | |
| 1106 kingdom were of this world, my ministers would fight, that I might | |
| 1107 not be handed over to the Jews.</b> When Peter started to fight for | |
| 1108 Christ (18:10), he forgot that he was not of this world. Still, our | |
| 1109 Lord did have some ministers, the angels, who could have rescued | |
| 1110 him from the hands of the Jews, but he chose not to be rescued: "Do | |
| 1111 you think that I cannot appeal to my Father, and he will at once | |
| 1112 send me more than twelve legions of angels?" (Mt 26:53).</p> | |
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1113 <p>2354 <b>But my kingdom is not from the world</b>, that is, |
| 35 | 1114 because Christ does not need such ministers, he concludes that his |
| 1115 <b>kingdom is not from the world,</b> that is, does not have its | |
| 1116 source from this world. And yet it is here, because it is | |
| 1117 everywhere: "She [Wisdom] reaches mightily from one end of the | |
| 1118 earth to the other, and she orders all things well" (Wis 8:1); "Ask | |
| 1119 of me, and I will make the nations your heritage, and the ends of | |
| 1120 the earth your possession" (Ps 2:8); "And to him was given dominion | |
| 1121 and glory and kingdom, that all peoples, nations and languages | |
| 1122 should serve him" (Dan 7:14).</p> | |
| 1123 <p>2355 Now our Lord reveals the truth about his kingdom: first, we | |
| 1124 see the circumstances for this; secondly, the revelation itself; | |
| 1125 and thirdly, the effect this revelation had, <b>What is | |
| 1126 truth?</b></p> | |
| 1127 <p>2356 In respect to the first, note that Pilate understood our | |
| 1128 Lord's statements to mean that he did have a physical kingdom, but | |
| 1129 far away: "The unspiritual man does not receive the gifts of the | |
| 1130 Spirit of God ... and he is not able to understand them" (1 Cor | |
| 1131 2:14). Accordingly he was in a hurry to know the truth, and so | |
| 1132 said, <b>So you are a king?</b>, you also?</p> | |
| 1133 <p>2357 When he answers, <b>You say that I am a king</b>, Christ | |
| 1134 first says that he is a king; secondly, he shows the nature of his | |
| 1135 kingdom (v 37); thirdly, he mentions those over whom he reigns, | |
| 1136 <b>Every one who is of the truth</b>.</p> | |
| 1137 <p>2358 With regard to the first, note that our Lord's answer about | |
| 1138 his kingship was so worded that he neither seemed to be clearly | |
| 1139 asserting that he was a king ‑ since he was not a king in the | |
| 1140 sense in which Pilate understood it ‑ nor denying it ‑ | |
| 1141 since spiritually he was the King of Kings.</p> | |
| 1142 <p>He says, <b>You say that I am a king</b>, in the physical sense | |
| 1143 in which I am not a king; but in another way I am a king, "Behold a | |
| 1144 king will reign in righteousness, and princes will rule in justice" | |
| 1145 (Is 32:1).</p> | |
| 1146 <p>2359 He shows the character and nature of his kingdom when he | |
| 1147 says, <b>For this I was born, and for this I have come into the | |
| 1148 world, to bear witness to the truth.</b> This is explained in two | |
| 1149 ways.</p> | |
| 1150 <p>In one way by Augustine, so that the kingdom of Christ is his | |
| 1151 faithful, as was said above. Thus, Christ reigns over his faithful; | |
| 1152 and he came into the world to gather his faithful to himself and | |
| 1153 establish a kingdom: "A nobleman went into a far country to receive | |
| 1154 a kingdom" [Lk 19:12]. The meaning then is this: <b>For this I was | |
| 1155 born</b>, that is, for this purpose I was born in the flesh. He | |
| 1156 explains this saying, <b>and for this I have come into the | |
| 1157 world,</b> by physical birth ‑ for this is the way he came | |
| 1158 into the world, "God sent his Son into the world" [Gal 4:4] ‑ | |
| 1159 <b>to bear witness to the truth,</b> that is, to myself, who am the | |
| 1160 truth, "Even if I do bear witness to myself, my testimony is true" | |
| 1161 (8:14). And to the extent that I manifest myself, the Truth, to | |
| 1162 that extent I establish my kingdom. For this cannot be done without | |
| 1163 manifesting the truth, which can only be done fittingly by me, who | |
| 1164 am the light: "The only Son, who is in the bosom of the Father, he | |
| 1165 has made him known" (1:18); "It was declared at first by the Lord, | |
| 1166 and it was attested to us by those who heard him, while God also | |
| 1167 bore witness by signs and wonders and various miracles and by the | |
| 1168 gifts of the Holy Spirit" (Heb 2:3).</p> | |
| 1169 <p>2360 Chrysostom explains it differently, this way.<a href= | |
| 1170 "#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a> You ask if I am | |
| 1171 a king, and I say that I am: but I am a king by divine power, | |
| 1172 because <b>for this I was born</b>, that is, born from the Father, | |
| 1173 by an eternal birth; just as I am God from God, so I am king from | |
| 1174 king: "I was appointed king" [Ps 2:6], and then follows, "Today I | |
| 1175 have begotten you" [v 7]. Then when he adds <b>and for this I have | |
| 1176 come into the world,</b> it is not to explain the previous words, | |
| 1177 but to refer to his birth in time. It is like saying: Although I am | |
| 1178 an eternal king, yet I have come into the world for this, <b>to | |
| 1179 bear witness to the truth,</b> that is, to myself, that I am a king | |
| 1180 from God the Father.</p> | |
| 1181 <p>2361 Now he shows over whom he reigns. Before (10:11), he said | |
| 1182 that he was a shepherd and those under him were sheep; that is the | |
| 1183 same as what he is saying here, that he is a king and his subjects | |
| 1184 are the kingdom. This is so because a king is to his subjects as a | |
| 1185 shepherd to his sheep; and just as a shepherd feeds his sheep | |
| 1186 ‑ "Should not shepherds feed the sheep?" (Ez 34:2) ‑ so | |
| 1187 a king supports his subjects. He said in particular, "My sheep hear | |
| 1188 my voice" (10:27); accordingly, he also says here, <b>every one who | |
| 1189 is of the truth hears my voice,</b> not just outwardly, but with an | |
| 1190 interior belief and love, and carrying this out in action: "Every | |
| 1191 one who has heard and learned from the Father comes to me" (6:45). | |
| 1192 But why does a person hear my voice? Because such a one is <b>of | |
| 1193 the truth,</b> which is God.</p> | |
| 1194 <p>2362 But since all of us are from God, all are of the truth and | |
| 1195 hear his voice. We can answer this by saying that all are from God | |
| 1196 by creation, and this is one way we are of God. But besides this, | |
| 1197 some are said to be of God because they love and imitate him. We | |
| 1198 read before, "You are not of God" (8:47), that is, considering your | |
| 1199 affections, but you are of God by creation. <b>Every one hears my | |
| 1200 voice</b>, with belief and love, <b>who is of the truth,</b> that | |
| 1201 is, who has accepted the duty of loving the truth.</p> | |
| 1202 <p>2363 He does not say, "Every one who hears my voice is of the | |
| 1203 truth," because it would follow that we are of the truth because we | |
| 1204 believed. But actually, we believe because we are of the truth, | |
| 1205 that is, because we have received the gift of God which enables us | |
| 1206 to believe and love the truth: "By grace you have been saved | |
| 1207 through faith; and this is not your own doing, it is the gift of | |
| 1208 God" (Eph 2:8); "For it has been granted to you that for the sake | |
| 1209 of Christ you should not only believe in him but also suffer for | |
| 1210 his sake" (Phil 1:29).</p> | |
| 1211 <p>2364 Now the Evangelist tells us the effect of Christ's answer. | |
| 1212 We can see from this that Pilate abandoned his idea that Christ had | |
| 1213 an earthly kingdom, and now thought of Christ as a king in the | |
| 1214 sense of one who teaches the truth. He desired to learn this truth | |
| 1215 and to become a member of this kingdom and so he said, <b>What is | |
| 1216 truth?</b> He was not asking for a definition of truth, but wanted | |
| 1217 to know that truth by whose power he could become a member of this | |
| 1218 kingdom. This indicates that truth was not known by the world and | |
| 1219 had vanished from almost everyone, as long as they remained | |
| 1220 unbelievers: "Truth has fallen in the public squares, and | |
| 1221 uprightness cannot enter" (Is 59:14); "Truth has decayed in the | |
| 1222 children of men" [Ps 12:1]. But Pilate did not wait for Christ's | |
| 1223 answer.</p> | |
| 1224 <p>2365 Apropos of this question, note that we find two kinds of | |
| 1225 truth in the gospel. One is uncreated and making: this is Christ: | |
| 1226 "I am the way, and the truth, and the life" (14:6); the other truth | |
| 1227 is made, "Grace and truth came [were made] through Jesus Christ" | |
| 1228 (1:17).</p> | |
| 1229 <p>By its nature truth implies a conformity between a reality and | |
| 1230 the intellect. The intellect is related in two ways to reality. An | |
| 1231 intellect can be related to things as a measure of these things; | |
| 1232 that would be the intellect which is the cause of these things. | |
| 1233 Another intellect is measured by things, this would be an intellect | |
| 1234 whose knowledge is caused by these things. Now truth is not in the | |
| 1235 divine intellect because the intellect is conformed to things, but | |
| 1236 because things are conformed to the divine intellect. While truth | |
| 1237 is in our intellect because it understands things, conforms to | |
| 1238 them, as they are. And so uncreated truth and the divine intellect | |
| 1239 is a truth which is not measured or made, but a truth which | |
| 1240 measures and makes two kinds of truth: one is in the things | |
| 1241 themselves, insofar as it makes them so they are in conformity with | |
| 1242 what they are in the divine intellect; and it makes the other truth | |
| 1243 in our souls, and this is a measured truth, not a measuring truth. | |
| 1244 Therefore, the uncreated truth of the divine intellect is | |
| 1245 appropriated, especially referred, to the Son, who is the very | |
| 1246 concept of the divine intellect and the Word of God. For truth is a | |
| 1247 consequence of the intellect's concept.<a href="#_ftn25" name= | |
| 1248 "_ftnref25" id="_ftnref25">[25]</a></p> | |
| 1249 <p>2366 Now, (v 38) we see Pilate's finding in regard to Christ: | |
| 1250 first, Pilate states his innocence; secondly, we see his intention | |
| 1251 to show mercy (v 39).</p> | |
| 1252 <p>2367 Concerning the first, note that Pilate, as Augustine says, | |
| 1253 was eager to free Christ.<a href="#_ftn26" name="_ftnref26" id= | |
| 1254 "_ftnref26">[26]</a> When he had asked Christ, <b>What is | |
| 1255 truth?</b> he suddenly realized how he could free Christ by means | |
| 1256 of a custom which allowed him to release a prisoner at the time of | |
| 1257 the passover. And so, not waiting for an answer to his question, he | |
| 1258 decided to make use of this custom to do this. This is why the | |
| 1259 Evangelist says about Pilate, <b>After he had said this.</b></p> | |
| 1260 <p>Pilate heard the cries of the Jews, and thinking that he could | |
| 1261 calm them and then listen to Christ's answer to this difficult | |
| 1262 question under more tranquil conditions, <b>went out to the Jews | |
| 1263 again,</b> and declared Christ's innocence, <b>I find no crime in | |
| 1264 him</b>, that is, nothing deserving death: "He committed no sin" (1 | |
| 1265 Pet 2:22). But even if he did commit a crime, I, who have authority | |
| 1266 in these matters, and especially the authority to judge of matters | |
| 1267 against the state, I wish to free and release him.</p> | |
| 1268 <p>2368 Accordingly he says, <b>But you have a custom that I should | |
| 1269 release one man for you at the Passover.</b> First, he offers to | |
| 1270 release Christ; secondly, the Evangelist gives the reply of the | |
| 1271 Jews.</p> | |
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1272 <p>2369 This practice was started by Pilate or some other Roman |
| 35 | 1273 governor as a favor to the people. Wishing to free Christ using |
| 1274 this custom Pilate said, <b>Will you have me release for you the | |
| 1275 King of the Jews?</b> He did not call him this as if this were a | |
| 1276 crime, but to heighten their malice. It was like saying: Even if he | |
| 1277 is the king of the Jews, which is not your role to judge, but mine, | |
| 1278 still, if you want me to, I will release him for you.</p> | |
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1279 <p>2370 The Jews <b>cried out again, Not this man, but |
| 35 | 1280 Barabbas!</b> Then to indicate the malice of the Jews, the |
| 1281 Evangelist mentions the crime committed by the one they wanted | |
| 1282 released, saying, <b>Now Barabbas was a robber</b>: "Your princes | |
| 1283 are rebels and companions of thieves" (Is 1:23). This fulfills the | |
| 1284 words of Jeremiah (12:8): "My heritage has become to me like a lion | |
| 1285 in the forest." "But you denied the Holy and Righteous One and | |
| 1286 asked for a murderer to be granted to you" (Acts 3:14).</p> | |
| 1287 <div><br clear="all" /> | |
| 1288 <hr align="left" size="1" width="33%" /> | |
| 1289 <div id="ftn1"> | |
| 1290 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 1291 refers to Jn 18:6 in the <i>Summa Theologiae:</i> III, q. 44, a. 3, | |
| 1292 ad 1.</p> | |
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1293 </div> |
| 35 | 1294 <div id="ftn2"> |
| 1295 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Tract. in | |
| 1296 Io</i>., 112, ch., 1, col 1930; cf. <i>Catena Aurea</i>, | |
| 1297 18:1-2.</p> | |
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1298 </div> |
| 35 | 1299 <div id="ftn3"> |
| 1300 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In | |
| 1301 Ioannem hom</i>., 82, ch. 1; PG 59, col. 447; cf. <i>Catena | |
| 1302 Aurea</i>, 18:1-2.</p> | |
|
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1303 </div> |
| 35 | 1304 <div id="ftn4"> |
| 1305 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> | |
| 1306 <i>Commentarium in Esaiam</i><i>, 9</i>; cf. <i>Catena Aurea</i>, | |
| 1307 18:3-9.</p> | |
|
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1308 </div> |
| 35 | 1309 <div id="ftn5"> |
| 1310 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>In | |
| 1311 Ioannem hom</i>., 83, ch. 1; PG 59, col. 448; cf. <i>Catena | |
| 1312 Aurea</i>, 18:3-9.</p> | |
|
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1313 </div> |
| 35 | 1314 <div id="ftn6"> |
| 1315 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>In | |
| 1316 Ioannem hom</i>., 83, ch. 1; PG 59, col. 448; cf. <i>Catena | |
| 1317 Aurea</i>, 18:3-9.</p> | |
|
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1318 </div> |
| 35 | 1319 <div id="ftn7"> |
| 1320 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>Tract. in | |
| 1321 Io</i>., 112, ch. 4, col 1931; cf. <i>Catena Aurea</i>, 18:3-9.</p> | |
| 1322 </div> | |
| 1323 <div id="ftn8"> | |
| 1324 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>In | |
| 1325 Ioannem hom</i>., 83, ch. 2; PG 59, col. 449; cf. <i>Catena | |
| 1326 Aurea</i>, 18:10-11.</p> | |
|
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1327 </div> |
| 35 | 1328 <div id="ftn9"> |
| 1329 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> Interlinear | |
| 1330 (Theophyl); cf. <i>Catena Aurea</i>, 18:10-11.</p> | |
|
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1331 </div> |
| 35 | 1332 <div id="ftn10"> |
| 1333 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> St. | |
| 1334 Thomas refers to Jn 18:20 in the <i>Summa Theologiae:</i> III, q. | |
| 1335 42, a. 3, s. c.</p> | |
|
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1336 </div> |
| 35 | 1337 <div id="ftn11"> |
| 1338 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> | |
| 1339 <i>Tract. in Io</i>., 113, ch. 2, col. 1933; cf. <i>Catena | |
| 1340 Aurea</i>,18:-17.</p> | |
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1341 </div> |
| 35 | 1342 <div id="ftn12"> |
| 1343 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> St. | |
| 1344 Thomas refers to Jn 18:23 in the <i>Summa Theologiae</i>: II-II, q. | |
| 1345 72, a. 3.</p> | |
|
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1346 </div> |
| 35 | 1347 <div id="ftn13"> |
| 1348 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> | |
| 1349 <i>Tract. in Io</i>., 113, ch. 4, col. 1934-5; cf. <i>Catena | |
| 1350 Aurea</i>, 18:22-24.</p> | |
|
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1351 </div> |
| 35 | 1352 <div id="ftn14"> |
| 1353 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In | |
| 1354 Ioannem hom</i>., 83, ch. 3; PG 59, col. 451; cf. <i>Catena | |
| 1355 Aurea</i>, 18:25-27.</p> | |
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1356 </div> |
| 35 | 1357 <div id="ftn15"> |
| 1358 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> | |
| 1359 Chrysostom-(This is NOT what Chrysostom says in In Ioannem hom, | |
| 1360 83.3.452) Chrysostom says that the whole feast was called the | |
| 1361 Passover and that Christ died on the high day of the Feast, on | |
| 1362 which day the Passover was customarily/formerly celebrated.) This | |
| 1363 should probably be looked at by a better Latinist.</p> | |
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1364 </div> |
| 35 | 1365 <div id="ftn16"> |
| 1366 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> | |
| 1367 Augustine, <i>Tract. in Io</i>., 114, ch. 1, col. 1936; cf. | |
| 1368 <i>Catena Aurea</i>, 18:28-32.</p> | |
| 1369 </div> | |
| 1370 <div id="ftn17"> | |
| 1371 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> <i>De | |
| 1372 consensus evangelistarum</i>, 3, ch. 8; PL 34; cf. <i>Catena | |
| 1373 Aurea</i>, 18:28-32.</p> | |
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1374 </div> |
| 35 | 1375 <div id="ftn18"> |
| 1376 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> | |
| 1377 <i>Tract. in Io</i>., 114, ch. 4, col. 1937; cf. <i>Catena | |
| 1378 Aurea</i>, 18:28-32.</p> | |
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1379 </div> |
| 35 | 1380 <div id="ftn19"> |
| 1381 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In | |
| 1382 Ioannem hom</i>., 83, ch. 4; PG 59, col. 452; cf. <i>Catena | |
| 1383 Aurea</i>, 18:28-32.</p> | |
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1384 </div> |
| 35 | 1385 <div id="ftn20"> |
| 1386 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> Ibid.; | |
| 1387 cf. <i>Catena Aurea</i>, 18:28-32.</p> | |
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1388 </div> |
| 35 | 1389 <div id="ftn21"> |
| 1390 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> St. | |
| 1391 Thomas refers to Jn 18:35 in the <i>Summa Theologiae</i>: III, q. | |
| 1392 47, a. 3, obj. 3; q. 47, a. 6, ad 2; Jn 18:37: <i>ST</i> III, q. 3, | |
| 1393 a. 8, obj. 1; q. 12, a. 3; q. 35, a. 7, obj. 3; q. 40, a. 1.</p> | |
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1394 </div> |
| 35 | 1395 <div id="ftn22"> |
| 1396 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> | |
| 1397 <i>Tract. in Io</i>., 115, ch. 1, col. 1938-9; cf. <i>Catena | |
| 1398 Aurea</i>, 18:33-38.</p> | |
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1399 </div> |
| 35 | 1400 <div id="ftn23"> |
| 1401 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>In | |
| 1402 Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. <i>Catena | |
| 1403 Aurea</i>, 18:33-38.</p> | |
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1404 </div> |
| 35 | 1405 <div id="ftn24"> |
| 1406 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> <i>In | |
| 1407 Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. <i>Catena | |
| 1408 Aurea</i>, 18:33-38.</p> | |
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1409 </div> |
| 35 | 1410 <div id="ftn25"> |
| 1411 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> | |
| 1412 Summa-truth.</p> | |
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1413 </div> |
| 35 | 1414 <div id="ftn26"> |
| 1415 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> | |
| 1416 <i>Tract. in Io</i>., 115, ch. 5, col. 1941; cf. <i>Catena | |
| 1417 Aurea</i>, 18:38-40.</p> | |
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1418 </div> |
| 35 | 1419 </div> |
| 1420 </blockquote> | |
| 1421 </body> | |
| 1422 </html> |