{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.18.1.1","start":1,"end":1,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"... Which Christ teaching by His actions, goeth to His Passion, not by constraint and necessity, but willingly. “These things,” it saith, “Jesus spake, and departed ‘beyond the brook Cedron, where was a garden, into the which He entered, and His disciples.’”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p4"},{"id":"chrysostom.JHN.18.2.1","start":2,"end":2,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 2. “Judas also, which betrayed Him, knew the place; for Jesus ofttimes resorted thither with His disciples.”\n\nHe journeyeth at midnight, and crosseth a river, and hasteth to come to a place known to the traitor, lessening the labor to those who plotted against Him, and freeing them from all trouble; and showeth to the disciples that He came willingly to the action, (a thing which was most of all sufficient to comfort them,) and placeth Himself in the garden as in a prison.\n\n“These things spake Jesus unto them.” “What sayest thou? Surely He was speaking with the Father, surely He was praying. Why then dost thou not say that, ‘having ceased from the prayer,’ He came there?” Because it was not prayer, but a speech made on account of the disciples. “And the disciples entered into the garden.” He had so freed them from fear that they no longer resisted, but entered with Him into the garden. But how came Judas there, or whence had he gained his information when he came? It is evident from this circumstance, that Jesus generally passed the night out of doors. For had He been in the habit of spending it at home, Judas would not have come to the desert, but to the house, expecting there to find Him asleep. And lest, hearing of a “garden,” thou shouldest think that Jesus hid Himself, it addeth, that “Judas knew the place”; and not simply so, but that He “often resorted thither with His disciples.” For ofttimes He was with them apart, conversing on necessary matters, and such as it was not permitted to others to hear. And He did this especially in mountains and gardens, seeking a place free from disturbance, that their attention might not be distracted from listening.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:1–2","href":"/jhn/18/#v1-catena"}],"inFull":"/works/chrysostom/83/#iv.lxxxv-p6"},{"id":"chrysostom.JHN.18.3-4.1","start":3,"end":4,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 3. “Judas then, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanterns, and torches, and weapons.”\n\nAnd these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers, who had made it their practice to do anything for money.\n\nVer. 4. “Jesus therefore, knowing all things that should come upon Him, went forth, and said, Whom seek ye?”\n\nThat is, He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. “But why come they with weapons, when about to seize Him?” They feared His followers, and for this reason they came upon Him late at night. “And He went forth, and said unto them, Whom seek ye?”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.1","cites":[{"at":429,"text":"Ver. 4","label":"John 18:4","href":"/jhn/18/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p13"},{"id":"chrysostom.JHN.18.5.1","start":5,"end":5,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 5. “They answered Him, Jesus of Nazareth.”\n\nSeest thou His invincible power, how being in the midst of them He disabled their eyes? for that the darkness was not the cause of their not knowing Him, the Evangelist hath shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? for he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p18"},{"id":"chrysostom.JHN.18.7-8.1","start":7,"end":8,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 7. “He saith again, Whom seek ye?” What madness! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up.\n\nVer. 8. “He answered, I told you that I Am.” ( Ver. 5. “And Judas also which betrayed Him stood with them.”)\n\nSee the forbearance of the Evangelist, how he doth not insult over the traitor, but relates what took place, only desiring to prove one thing, that the whole took place with His own consent. Then, lest any one should say that He Himself brought them to this, by having placed Himself into their hands, and revealed Himself to them; after having shown to them all things which should have been sufficient to repulse them, when they persevered in their wickedness, and had no excuse, He put Himself in their hands, saying,\n\n“If therefore ye seek Me, let these go their way.”\n\nManifesting until the last hour His lovingkindness towards them. “If,” He saith, “ye want Me, have nothing to do with these, for, behold, I give Myself up.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.1","cites":[{"at":287,"text":"Ver. 8","label":"John 18:8","href":"/jhn/18/#v8","status":"detected"},{"at":334,"text":"Ver. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p21"},{"id":"chrysostom.JHN.18.9.1","start":9,"end":9,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 9. “That the saying might be fulfilled which He spake, Of those which Thou gavest Me have I lost none.”\n\nBy “loss” He doth not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also. And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, “That the saying might be fulfilled which He spake,” that “not one, &c.” ( c. xvii. 12.)\n\n[2.] Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants, “And how,” saith some one, “doth he who was bidden not to have a scrip, not to have two coats, possess a sword?” Methinks he had prepared it long before, as fearing this very thing which came to pass. But if thou sayest, “How doth he, who was forbidden even to strike a blow with the hand, become a manslayer?” He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if thou desirest to see Peter endued with heavenly wisdom, thou shalt after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger. But Jesus here also worketh a miracle, both showing that we ought to do good to those who do evil to us, and revealing His own power. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.1","cites":[{"at":723,"text":"c. xvii. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p28"},{"id":"chrysostom.JHN.18.11-13.1","start":11,"end":13,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 11. “The cup which My Father hath given Me, shall I not drink it?”\n\nShowing, that what was done proceeded not from their power, but from His consent, and declaring that He was not one opposed to God but obedient to the Father even unto death.\n\nVer. 12, 13. “Then Jesus was taken; and they bound Him, and led Him away to Annas.”\n\nWhy to Annas? In their pleasure they made a show of what had been done, as though forsooth they had set up a trophy.\n\n“And he was father-in-law to Caiaphas.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.2","cites":[{"at":249,"text":"Ver. 12, 13","label":"John 18:12–13","href":"/jhn/18/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p34"},{"id":"chrysostom.JHN.18.14-16.1","start":14,"end":16,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 14. “Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.”\n\nWhy doth the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.\n\nVer. 15. “And Simon Peter followed Jesus, and so did another disciple.”\n\nWho is that other disciple? It is the writer himself. “And wherefore doth he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why doth he this?” For the same reason, for here too he mentions a great good deed, that when all had started away, he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that thou mightest understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, “How, when all had retreated, did this man enter in farther than Simon?” he saith, that he “was known to the high priest.” So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated. His coming thither was caused by love, his not entering within by distress and fear. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.2","cites":[{"at":487,"text":"Ver. 15","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:15–16","href":"/jhn/18/#v15-catena"}],"inFull":"/works/chrysostom/83/#iv.lxxxv-p42"},{"id":"chrysostom.JHN.18.17-18.1","start":17,"end":18,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 17. “Art not thou also one of this man’s disciples? And he saith, I am not.”\n\nWhat sayest thou, Peter? Didst thou not declare but now, “If need be that I lay down my life for Thee, I will lay it down”? What hath happened then, that thou canst not even endure the questioning of a door-keeper? Is it a soldier who questions thee? Is it one of those who seized Him? No, it is a mean and abject door-keeper, nor is the questioning of a rough kind. She saith not, “Art thou a disciple of that cheat and corrupter,” but, “of that man,” which was the expression rather of one pitying and relenting. But Peter could not bear any of these words. The, “Art not thou also,” is said on this account, that John was within. So mildly did the woman speak. But he perceived none of this, nor took it into his mind, neither the first time, nor the second, nor the third, but when the cock crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but showing the truth of what had been said by Christ.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:16–17","href":"/jhn/18/#v16-catena"}],"inFull":"/works/chrysostom/83/#iv.lxxxv-p49"},{"id":"chrysostom.JHN.18.19.1","start":19,"end":19,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 19. “The high priest then asked Jesus of His disciples, and of His doctrine.”\n\n[3.] O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness. What then saith Christ? To overthrow this, He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:19","href":"/jhn/18/#v19-catena"}],"inFull":"/works/chrysostom/83/#iv.lxxxv-p55"},{"id":"chrysostom.JHN.18.20-21.1","start":20,"end":21,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 20. “I spake openly to the world, (not to the disciples privately,) I taught openly in the temple.”\n\n“What then, said He nothing in secret?” He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.\n\nVer. 21. “Why askest thou Me? Ask them which heard Me.”\n\nThese are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, “If I bear witness of Myself, My witness is not true” ( c. v. 31 ), this He now implieth, desiring to render His testimony abundantly credible. For when Annas mentioned the disciples, what saith He? “Dost thou ask Me concerning Mine? Ask Mine enemies, ask those who have plotted against Me, who have bound Me; let them speak.” This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he saith. What then doth the high priest? When it would have been right thus to have made the enquiry, that person did not so.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.3","cites":[{"at":292,"text":"Ver. 21","label":"John 18:21","href":"/jhn/18/#v21","status":"detected"},{"at":553,"text":"c. v. 31","label":"John 5:31","href":"/jhn/5/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p57"},{"id":"chrysostom.JHN.18.22.1","start":22,"end":22,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 22. “And when he had thus spoken, one of the officers which stood by smote Him with the palm of his hand.”\n\nWhat could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, “Why askest thou Me,” as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He doth not any one of these, but speaketh words able to relax any brutality.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p64"},{"id":"chrysostom.JHN.18.23.1","start":23,"end":23,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 23. “And He saith, If I have spoken evil, bear witness of the evil.”\n\nThat is, “If thou canst lay hold on My words, declare it; but if thou canst not, why strikest thou Me?” Seest thou that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p67"},{"id":"chrysostom.JHN.18.25-27.1","start":25,"end":27,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 25. “And Simon Peter stood and warmed himself.”\n\nWonderful, by what a lethargy that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he doth not move, but still warms himself, that thou mayest learn how great is the weakness of our nature if God abandoneth. And, being questioned, he denies again.\n\nVer. 26. Then saith “the kinsman of him whose ear Peter cut off, (grieving at what had taken place,) Did I not see thee in the garden?”\n\nBut neither did the garden bring him to remember what had taken place, nor the great affection which Jesus there had shown by those words, but all these from pressure of anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but to trust to one’s self. But do thou admire the tender care of his Master, who, though a prisoner and bound, took great forethought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears.\n\n“They lead Him therefore from Caiaphas to Pilate.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.3","cites":[{"at":359,"text":"Ver. 26","label":"John 18:26","href":"/jhn/18/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p71"},{"id":"chrysostom.JHN.18.28.1","start":28,"end":28,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. “And it was early.” Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, “lest they should be polluted.” And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice. “And why did they not kill Him, instead of bringing Him to Pilate?” In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him. “But what is, ‘That they might eat the Passover?’ For He had done this on the first day of unleavened bread.” Either he calls the whole feast “the Passover,” or means, that they were then keeping the Passover, while He delivered it to His followers one day sooner, reserving His own Sacrifice for the Preparation-day, when also of old the Passover was celebrated. But they, though they had taken up arms, which was unlawful, and were shedding blood, are scrupulous about the place, and bring forth Pilate to them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:28–31","href":"/jhn/18/#v28-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:28–31","href":"/jhn/18/#v28-catena"}],"inFull":"/works/chrysostom/83/#iv.lxxxv-p83"},{"id":"chrysostom.JHN.18.29-30.1","start":29,"end":30,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 29. “And having gone out, he said, What accusation bring ye against this man?”\n\n[4.] Seest thou that he was free from fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him. What then say they?\n\nVer. 30. “If he were not a malefactor, we would not have delivered him up unto thee.”\n\nO madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil? Seest thou that they everywhere avoid a direct accusation, and that they can say nothing? That Annas questioned Him about His doctrine, and having heard Him, sent Him to Caiaphas; and he having in his turn questioned Him, and discovered, nothing, sent Him to Pilate. Pilate saith, “What accusation bring ye against this man?” Nor here have they anything to say, but again employ certain conjectures. At which Pilate being perplexed saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.3","cites":[{"at":463,"text":"Ver. 30","label":"John 18:30","href":"/jhn/18/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p85"},{"id":"chrysostom.JHN.18.31-32.1","start":31,"end":32,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 31, 32. “Take ye him and judge him according to your law. They therefore said, It is not lawful for us to put any man to death.” But this they said, “that the saying of the Lord might be fulfilled, which He spake, signifying by what death He should die.”\n\n“And how did the expression, ‘It is not lawful for us to put any man to death,’ declare this?” Either the Evangelist means that He was about to be slain not by the Jews only, but by the Gentiles also, or that it was not lawful for them to crucify. But if they say, “It is not lawful for us to put any man to death,” they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death. Pilate, wishing to be freed from trouble, doth not dismiss Him for a long trial, but,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p91"},{"id":"chrysostom.JHN.18.33-34.1","start":33,"end":34,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 33, 34. “Having entered in, he asked Jesus, and said, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?”\n\nWherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, “Judge him according to your law,” wishing to show that His offense was not a Jewish one, they replied, “It is not lawful for us.” “He hath not sinned against our law, but the indictment is general.” Pilate then, having perceived this, saith, as being (himself) likely to be endangered, “Art thou the King of the Jews?” Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, “Did others tell it thee?” On this point then declaring himself, Pilate replied,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p94"},{"id":"chrysostom.JHN.18.35.1","start":35,"end":35,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 35. “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what hast thou done?”\n\nHere desiring to clear himself of the matter. Then because he had said, “Art thou the King?” Jesus reproving him answereth, “This thou hast heard from the Jews. Why dost thou not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this thou doest not, but art simply framing charges against Me.” “Jesus answered him, Sayest thou this thing of thyself,” or from others? Pilate then cannot at once say that he had heard it, but simply goes along with the people, saying, “They have delivered thee unto me.” “I must needs therefore ask thee what thou hast done.” What then saith Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p99"},{"id":"chrysostom.JHN.18.36.1","start":36,"end":36,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 36. “My Kingdom is not of this world.”\n\nHe leadeth upwards Pilate who was not a very wicked man, nor after their fashion, and desireth to show that He is not a mere man, but God and the Son of God. And what saith He?\n\n“If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews.”\n\nHe undoeth that which Pilate for a while had feared, namely, the suspicion of seizing kingly power, “Is then His kingdom not of this world also?” Certainly it is. “How then saith He it ‘is not’?” Not because He doth not rule here, but because He hath his empire from above, and because it is not human, but far greater than this and more splendid. “If then it be greater, how was He made captive by the other?” By consenting, and giving Himself up. But He doth not at present reveal this, but what saith He? “If I had been of this world, ‘My servants would fight, that I should not be delivered.’” Here He showeth the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it saith, “He came to His own”? ( c. i. 11 .) What, when Himself saith, “They are not of this world, as I am not of this world”? ( c. xvii. 14.) So also He saith that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable. What then said Pilate?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.4","cites":[{"at":1219,"text":"c. i. 11","label":"John 1:11","href":"/jhn/1/#v11","status":"detected"},{"at":1316,"text":"c. xvii. 14","label":"John 17:14","href":"/jhn/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p102"},{"id":"chrysostom.JHN.18.37.1","start":37,"end":37,"heading":"Homily LXXXIII. John xviii. 1","excerpt":"Ver. 37. “Art thou a king then? Jesus answered, Thou sayest that I am a King. To this end was I born.”\n\nIf then He was born a king, all His other attributes are by Generation, and He hath nothing which He received in addition. So that when thou hearest that, “As the Father hath life in Himself, so hath He given to the Son also to have life” ( c. v. 26 ), deem of nothing else but His generation, and so of the rest.\n\n“And for this cause came I, that I should bear witness unto the truth.”\n\nThat is, “that I should speak this very thing, and teach it, and persuade all men.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","locus":"83.4","cites":[{"at":345,"text":"c. v. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/83/#iv.lxxxv-p109"},{"id":"chrysostom.JHN.18.37.2","start":37,"end":37,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"... For one who saith, “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth,” showeth, that no evil hath been done by Him. Then when He saith, “Every one that is of the truth heareth My voice,” He draweth him on by these means, and persuadeth him to become a listener to the words. “For if,” saith He, “any one is true, and desireth these things, he will certainly hear Me.” And, in fact, He so took him by these short words, that he said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p4"},{"id":"chrysostom.JHN.18.38.1","start":38,"end":38,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 38. “What is truth?”\n\nBut for the present he applieth himself to what was pressing, for he knew that this question needed time, and desired to rescue Him from the violence of the Jews. Wherefore he went out, and what said he?\n\n“I find no fault in him.”\n\nConsider how prudently he acted. He said not, “Since he hath sinned, and is deserving of death, forgive him on account of the Feast”; but having first acquitted Him of all guilt, he asks them over and above, if they were not minded to dismiss Him as innocent, yet as guilty to forgive Him on account of the time. Wherefore he added,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p9"},{"id":"chrysostom.JHN.18.39-40.1","start":39,"end":40,"heading":"Homily LXXXIV. John xviii. 37","excerpt":"Ver. 39, 40. “Ye have a custom that I should release unto you one at the Passover”; then in a persuasory way, “Will ye therefore that I release the king of the Jews? Then cried they all, Not this man, but Barabbas.”\n\nO accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their custom from old time. But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him perhaps desiring to exhaust and to soothe the fury of the Jews. For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger. Wherefore also he led Him forth to them crowned ( ver. 5 ), that, seeing the insult which had been done to Him, they might recover a little from their passion, and vomit their venom. “And how would the soldiers have done this, had it not been the command of their ruler?” To gratify the Jews. Since it was not by his command that they at first went in by night, but to please the Jews; they dared anything for money. But He, when so many and such things were done, yet stood silent, as He had done during the enquiry, and answered nothing. And do thou not merely hear these things, but keep them continually in thy mind, and when thou beholdest the King of the world and of all Angels, mocked of the soldiers, by words and by actions, and bearing all silently, do thou imitate Him by deeds thyself. For when Pilate had called Him the King of the Jews, and they now put about Him the ap parel of mockery, then Pilate having led Him out, said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxvi.html","locus":"84.1","cites":[{"at":842,"text":"ver. 5","label":"John 19:5","href":"/jhn/19/#v5","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 19:4","href":"/jhn/19/#v4-catena"}],"inFull":"/works/chrysostom/84/#iv.lxxxvi-p15"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.18.1.1","start":1,"end":1,"heading":"Tractate CXII. Chapter XVIII. 1–12.","excerpt":"1. When the grand and lengthened discourse was concluded which the Lord delivered after supper, and on the eve of shedding His blood for us, to the disciples who were then with Him, and had added the prayer addressed to His Father, the evangelist John began thereafter the narrative of His passion in these words: “When Jesus had so spoken, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples. And Judas also, who betrayed Him, knew the place; for Jesus oft-times resorted thither with His disciples.” What he here relates of the Lord entering the garden with His disciples did not take place immediately after He had brought the prayer to a close, of which he says, “When Jesus had spoken these words:” but certain other incidents were interposed, which are passed over by the present evangelist and found in the others; just as in this one are found many things on which the others are similarly silent in their own narratives. But any one who desires to know how they all agree together, and the truth which is advanced by one is never contradicted by another, may seek for what he wants, not in these present discourses, but in other elaborate treatises; but he will master the subject not by standing and listening, but rather by sitting down and reading, or by giving his closest attention and thought to one who does so. Yet let him believe before he know, whether he be able also to come to such a knowledge in this life, or find it impossible through some existing entanglements, that there is nothing written by any one evangelist, as far as regards those who have been received by the Church into canonical authority, that can be contrary to his own or another’s equally veracious narrative. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","locus":"112.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:1","href":"/jhn/18/#v1-catena"}],"inFull":"/works/augustine/112/#iii.cxiii-p3"},{"id":"augustine.JHN.18.2-3.1","start":2,"end":3,"heading":"Tractate CXII. Chapter XVIII. 1–12.","excerpt":"2. “Judas also,” he says, “who betrayed Him, knew the place; for Jesus oft-times resorted thither with His disciples.” There, accordingly, the wolf, clad in a sheep’s skin, and tolerated among the sheep by the profound counsel of the Father of the family, learned where he might opportunely scatter the slender flock, and lay his coveted snares for the Shepherd. “Judas then,” he adds, “having received a cohort, and officers from the chief men and the Pharisees, cometh thither with lanterns, and torches, and weapons.” It was a cohort, not of Jews, but of soldiers. We are therefore to understand it as having been received from the governor, as if for the purpose of securing the person of a criminal, and by preserving the forms of legal power, to deter any from venturing to resist his captors: although at the same time so great a band had been assembled, and came armed in such a way as either to terrify or even attack any one who should dare to make a stand in Christ’s defense. For only in so far was His power concealed and prominence given to His weakness, that these very measures were deemed necessary by His enemies to be taken against Him, for whose hurt nothing would have sufficed but what was pleasing to Himself; in His own goodness making a good use of the wicked, and doing what was good in regard to the wicked, that He might transform the evil into the good, and distinguish between the good and the evil.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","locus":"112.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:1–2","href":"/jhn/18/#v1-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:3","href":"/jhn/18/#v3-catena"}],"inFull":"/works/augustine/112/#iii.cxiii-p5"},{"id":"augustine.JHN.18.4-6.1","start":4,"end":6,"heading":"Tractate CXII. Chapter XVIII. 1–12.","excerpt":"3. “Jesus, therefore,” as the evangelist proceeds to say, “knowing all things that should come upon Him, went forth and saith unto them, Whom seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I am [He]. And Judas also, who betrayed Him, stood with them. As soon then as He had said unto them, I am He, they went backward, and fell to the ground.” Where now were the military cohort, and the servants of the chief men and the Pharisees? where the terror and protection of weapons? His own single voice uttering the words, “I am [He],” without any weapon, smote, repelled, prostrated that great crowd, with all the ferocity of their hatred and terror of their arms. For God lay hid in that human flesh; and eternal day was so obscured in those human limbs, that with lanterns and torches He was sought for to be slain by the darkness. “I am [He],” He says; and He casteth the wicked to the ground. What will He do when He cometh as judge, who did this when giving Himself up to be judged? What will be His power when He cometh to reign, who had this power when He came to die? And now everywhere through the gospel Christ is still saying, “I am [He];” and the Jews are looking for antichrist, that they may go backward and fall to the ground, as those who have abandoned what is heavenly, and are hankering after the earthly. It was for the very purpose of apprehending Jesus that His persecutors accompanied the traitor: they found the One they were seeking, for they heard, “I am [He].” Why, then, did they not seize Him, but went backward and fell, but just because so He pleased, who could do whatever He pleased? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","locus":"112.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/112/#iii.cxiii-p7"},{"id":"augustine.JHN.18.7-9.1","start":7,"end":9,"heading":"Tractate CXII. Chapter XVIII. 1–12.","excerpt":"4. “Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am [He]. If therefore ye seek me, let these go their way: that the saying might be fulfilled which He spake, That of those whom Thou hast given me I have lost none.” “If ye seek me,” He says, “let these go their way.” He sees His enemies, and they do what He bids them: they let those go their way, whom He would not have perish. But were they not afterwards to die? How then, if they died now, should He lose them, were it not that as yet they did not believe in Him, as all believe who perish not?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","locus":"112.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/112/#iii.cxiii-p8"},{"id":"augustine.JHN.18.10-11.1","start":10,"end":11,"heading":"Tractate CXII. Chapter XVIII. 1–12.","excerpt":"5. “Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. And the servant’s name was Malchus.” This is the only evangelist who has given us the very name of this servant, as Luke is the only one who tells us that the Lord touched his ear and healed him. The interpretation of Malchus is, one who is destined to reign. What, then, is signified by the ear that was cut off in the Lord’s behalf, and healed by the Lord, but the renewed hearing that has been pruned of its oldness, that it may henceforth be in the newness of the spirit, and not in the oldness of the letter? Who can doubt that he, who had such a thing done for him by Christ, was yet destined to reign with Christ? And his being found as a servant, pertains also to that oldness that gendereth to bondage, which is Agar. But when healing came, liberty also was shadowed forth. Peter’s deed, however, was disapproved of by the Lord, and He prevented Him from proceeding further by the words: “Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?” For in such a deed that disciple only sought to defend his Master, without any thought of what it was intended to signify. And he had therefore to be exhorted to the exercise of patience, and the event itself to be recorded as an exercise of understanding. But when He says that the cup of suffering was given Him by the Father, we have precisely the same truth as that which was uttered by the apostle: “If God be for us, who can be against us? He that spared not His own Son, but gave Him up for us all.” But the originator of this cup is also one with Him who drank it; and hence the same apostle likewise says, “Christ loved us, and gave Himself for us an offering and a sacrifice to God of a sweet-smelling savor.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","locus":"112.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:11","href":"/jhn/18/#v11-catena"}],"inFull":"/works/augustine/112/#iii.cxiii-p10"},{"id":"augustine.JHN.18.12.1","start":12,"end":12,"heading":"Tractate CXII. Chapter XVIII. 1–12.","excerpt":"6. “Then the cohort, and the tribune, and the officers of the Jews, took Jesus, and bound Him.” They took Him to whom they had never found access: for He continued the day, while they remained as darkness; neither had they given heed to the words, “Come unto Him, and be enlightened.” For had they so approached Him, they would have taken Him, not with their hands for the purpose of murder, but with their hearts for the purpose of a welcome reception. Now, however, when they laid hold of Him in this way, their distance from Him was vastly in creased: and they bound Him by whom they themselves ought rather to have been loosed. And perhaps there were those among them who then fastened their fetters on Christ, and yet were afterwards delivered by Him, and could say, “Thou hast loosed my bonds.” Let this be enough for to-day; we shall deal, God willing, with what follows in another discourse.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","locus":"112.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/112/#iii.cxiii-p16"},{"id":"augustine.JHN.18.13-14.1","start":13,"end":14,"heading":"Tractate CXIII. Chapter XVIII. 13–27.","excerpt":"1. After that His persecutors had, through the treason of Judas, taken and bound the Lord, who loved us, and gave Himself for us, and whom the Father spared not, but gave Him up for us all: that we may understand that there was no praise due to Judas for the usefulness of his treachery, but damnation for the willfulness of his wickedness: “They led Him,” as John the evangelist tells us, “to Annas first.” Nor does he withhold the reason for so doing: “For he was father-in-law to Caiaphas, who was the high priest that same year. Now Caiaphas was he,” he says, “who gave counsel to the Jews, that it was expedient that one man should die for the people.” And properly enough Matthew, when wishing to say the same in fewer words, tells us that He was led to Caiaphas; for He was also taken in the first place to Annas, simply because he was his father-in-law; and where we have only to understand that such was the very thing that Caiaphas wished to be done.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","locus":"113.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/113/#iii.cxiv-p3"},{"id":"augustine.JHN.18.15-16.1","start":15,"end":16,"heading":"Tractate CXIII. Chapter XVIII. 13–27.","excerpt":"2. “But Jesus was followed,” he says, “by Simon Peter, and another disciple.” Who that other disciple is, we cannot affirm with confidence, because it is left unnoticed here. But it is in this way that John usually refers to himself, with the addition, “whom Jesus loved.” Perhaps, therefore, it is he also in the present case; but whoever it is, let us look at what follows. “And that disciple,” he says, “was known unto the high priest, and went in with Jesus into the palace of the high priest; but Peter stood at the door without. Then went out that other disciple, who was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art thou also one of this man’s disciples? He saith, I am not.” Lo, the pillar of greatest strength has at a single breath of air trembled to its foundations. Where is now all that boldness of the promiser, and his overweening confidence in himself beforehand? What now of those words, when he said, “Why cannot I follow Thee now? I will lay down my life for Thy sake.” Is this the way to follow the Master, to deny his own discipleship? is it thus that one’s life is laid down for the Lord, when one is frightened at a maid-servant’s voice, lest it should compel us to the sacrifice? But what wonder, if God foretold what was true, and man presumptuously imagined what was false? Assuredly in this denial of the Apostle Peter, which had now entered on its first stage, we ought to take notice that not only is Christ denied by one who says that He is not Christ, but by him also who, while really a Christian, himself denies that he is so. For the Lord said not to Peter, Thou shalt deny that thou art my disciple; but, “Thou shalt deny me.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","locus":"113.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:15–16","href":"/jhn/18/#v15-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:17","href":"/jhn/18/#v17-catena"}],"inFull":"/works/augustine/113/#iii.cxiv-p7"},{"id":"augustine.JHN.18.18-21.1","start":18,"end":21,"heading":"Tractate CXIII. Chapter XVIII. 13–27.","excerpt":"3. “And the servants and officers stood beside the fire of burning coals, for it was cold, and warmed themselves.” Though it was not winter, it was cold: which is sometimes wont to be the case even at the vernal equinox. “And Peter was standing with them, and warming himself. The high priest then asked Jesus of His disciples, and of His doctrine. Jesus answered him, I spake openly to the world; I always taught in the synagogue, and in the temple, whither all the Jews resort, and in secret have I said nothing. Why askest thou me? ask those who heard me, what I have said unto them: behold, they know what I said.” A question occurs that ought not to be passed over, how it is that the Lord Jesus said, “I spake openly to the world;” and in particular that which He afterwards added, “In secret have I said nothing.” Did He not, even in that latest discourse which He delivered to the disciples after supper, say to them, “These things have I spoken unto you in proverbs; but the hour cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of my Father?” If, then, He spake not openly even to the more intimate company of His disciples, but gave the promise of a time when He would speak openly, how was it that He spake openly to the world? And still further, as is also testified on the authority of the other evangelists, to those who were truly His own, in comparison with others who were not His disciples, He certainly spake with much greater plainness when He was alone with them at a distance from the multitudes; for then He unfolded to them the parables, which He had uttered in obscure terms to others. What then is the meaning of the words, “In secret have I said nothing”? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","locus":"113.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:20","href":"/jhn/18/#v20-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:21","href":"/jhn/18/#v21-catena"}],"inFull":"/works/augustine/113/#iii.cxiv-p13"},{"id":"augustine.JHN.18.22-23.1","start":22,"end":23,"heading":"Tractate CXIII. Chapter XVIII. 13–27.","excerpt":"4. “And when He had thus spoken, one of the officers who stood by gave Jesus a blow with his open hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?” What could be truer, meeker, juster, than such an answer? For it is His [reply], from whom the prophetic voice had issued before, “Make for thy goal (literally, take aim), and advance prosperously and reign, because of truth, and meekness, and righteousness.” If we con sider who it was that received the blow, might we not well feel the wish that he who struck it were either consumed by fire from heaven, or swallowed up by the gaping earth, or seized and carried off by devils, or visited with some other or still heavier punishment of this kind? For what one of all these could not He, who made the world, have commanded by His power, had He not wished rather to teach us the patience that overcometh the world? Some one will say here, Why did He not do what He Himself commanded? for to one that smote Him, He ought not to have answered thus, but to have turned to him the other cheek. Nay, more than this, did He not answer truthfully, and meekly, and righteously, and at the same time not only prepare His other cheek to him who was yet again to smite it, but His whole body to be nailed to the tree? And hereby He rather showed, what needed to be shown, namely, that those great precepts of His are to be fulfilled not by bodily ostentation, but by the preparation of the heart. For it is possible that even an angry man may visibly hold out his other cheek. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","locus":"113.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:22–24","href":"/jhn/18/#v22-catena"}],"inFull":"/works/augustine/113/#iii.cxiv-p18"},{"id":"augustine.JHN.18.24.1","start":24,"end":24,"heading":"Tractate CXIII. Chapter XVIII. 13–27.","excerpt":"5. But let us return to what follows in the Gospel narrative. “And Annas sent Him bound unto Caiaphas the high priest.” To him, according to Matthew’s account, He was led at the outset, because he was the high priest that year. For both the pontiffs are to be understood as in the habit of acting year by year alternately, that is, as chief priests; and these were at that time Annas and Caiaphas, as recorded by the evangelist Luke, when telling of the time when John, the Lord’s forerunner, began to preach the kingdom of heaven and to gather disciples. For he speaks thus: “Under the high priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zacharias, in the wilderness,” etc. Accordingly these two pontiffs fulfilled their years in turn: and it was the year of Caiaphas when Christ suffered. And so, according to Matthew, when He was apprehended, He was taken to him; but first, according to John, they came with Him to Annas; not because he was his colleague, but his father-in-law. And we must suppose that it was by Caiaphas’ wish that it was so done; or that their houses were so situated, that Annas could not properly be overlooked by them as they passed on their way.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","locus":"113.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:24","href":"/jhn/18/#v24-catena"}],"inFull":"/works/augustine/113/#iii.cxiv-p23"},{"id":"augustine.JHN.18.25-27.1","start":25,"end":27,"heading":"Tractate CXIII. Chapter XVIII. 13–27.","excerpt":"6. But the evangelist, after saying that Annas sent Him bound unto Caiaphas, returns to the place of his narrative, where he had left Peter, in order to explain what had taken place in Annas’ house in regard to his threefold denial. “But Peter was standing,” he says, “and warming himself.” He thus repeats what he had already stated before; and then adds what follows. “They said therefore unto him, Art thou also one of his disciples? He denied, and said, I am not.” He had already denied once; this is the second time. And then, that the third denial might also be fulfilled, “one of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did I not see thee in the garden with him? Peter then denied again, and immediately the cock crew.” Behold, the prediction of the Physician is fulfilled, the presumption of the sick man is brought to the light. For there is no performance of what the latter had asserted, “I will lay down my life for Thy sake;” but a performance of what the former had predicted, “Thou shalt thrice deny me.” But with the completion of Peter’s threefold denial, let the present discourse be also now completed, that hereafter we may make a fresh start with the consideration of what was done respecting the Lord before Pontius Pilate the governor.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","locus":"113.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:25","href":"/jhn/18/#v25-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:26","href":"/jhn/18/#v26-catena"}],"inFull":"/works/augustine/113/#iii.cxiv-p25"},{"id":"augustine.JHN.18.28.1","start":28,"end":28,"heading":"Tractate CXIV. Chapter XVIII. 28–32.","excerpt":"2. “And it was morning; and they themselves,” that is, those who brought Jesus, “went not into the judgment hall,” to wit, into that part of the house which Pilate occupied, supposing it to be Caiaphas’ house. And then in explanation of the reason why they went not into the judgment hall, he says, “lest they should be defiled; but that they might eat the passover.” For it was the commencement of the days of unleavened bread: on which they accounted it defilement to enter the abode of one of another nation. Impious blindness! Would they, forsooth, be defiled by a stranger’s abode, and not be defiled by their own wickedness? They were afraid of being defiled by the pretorium of a foreign judge, and had no fear of defilement from the blood of an innocent brother: not to say more than this meanwhile, which was enough to fix guilt on the conscience of the wicked. For the additional fact, that it was the Lord who was led to death by their impiety, and the giver of life that was on the way to be slain, may be charged, not to their conscience, but to their ignorance.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html","locus":"114.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:28","href":"/jhn/18/#v28-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:28–31","href":"/jhn/18/#v28-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:28–31","href":"/jhn/18/#v28-catena"}],"inFull":"/works/augustine/114/#iii.cxv-p5"},{"id":"augustine.JHN.18.29-30.1","start":29,"end":30,"heading":"Tractate CXIV. Chapter XVIII. 28–32.","excerpt":"3. “Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.” Let the question be put to, and the answer come from, those who had been delivered from foul spirits, from the sickly who had been healed, the lepers who had been cleansed, the deaf who were hearing, the dumb who were speaking, the blind who were seeing, the dead who were raised to life, and, above all, the foolish who were become wise, whether Jesus were a malefactor. But these things were said by those of whom He Himself had already foretold by the prophet, “They rewarded me evil for good.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html","locus":"114.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/114/#iii.cxv-p6"},{"id":"augustine.JHN.18.31.1","start":31,"end":31,"heading":"Tractate CXIV. Chapter XVIII. 28–32.","excerpt":"4. “Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death.” What is this that their insane cruelty saith? Did not they put Him to death, whom they were here presenting for the very purpose? Or does the cross, forsooth, fail to kill? Such is the folly of those who do not pursue, but persecute wisdom. What then mean the words, “It is not lawful for us to put any man to death”? If He is a malefactor, why is it not lawful? Did not the law command them not to spare malefactors, especially (as they accounted Him to be) those who seduced them from their God? We are, however, to understand that they said that it was not lawful for them to put any man to death, on account of the sanctity of the festal day, which they had just begun to celebrate, and on account of which they were afraid of being defiled even by entering the pretorium. Had you become so hardened, false Israelites? Were you by your excessive malice so lost to all sense, as to imagine that you were unpolluted by the blood of the innocent, because you gave it up to be shed by another? Was even Pilate himself going to slay Him with his own hands, when made over by you into his power for the very purpose? If you did not wish Him to be slain; if you did not lay snares for Him; if you did not get Him to be betrayed to you for money; if you did not lay hands upon Him, and bind Him, and bring Him there; if you did not with your own hands present Him, and with your voices demand Him to be slain,—then boast that He was not put to death by you. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html","locus":"114.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:31","href":"/jhn/18/#v31-catena"}],"inFull":"/works/augustine/114/#iii.cxv-p8"},{"id":"augustine.JHN.18.31-32.1","start":31,"end":32,"heading":"Tractate CXIV. Chapter XVIII. 28–32.","excerpt":"5. But when the evangelist John adds, “That the saying of Jesus might be fulfilled, which He spake, signifying what death He should die:” if we would understand such words as referring to the death of the cross, as if the Jews had said, “It is not lawful for us to put any man to death,” for this reason that it was one thing to be put to death, and another to be crucified: I do not see how such can be understood as a consequence, seeing that this was their answer to the words that Pilate had just addressed to them, “Take ye him, and judge him according to your law.” If it were so, could they not then have taken Him, and crucified Him themselves, had they desired by any such form of punishment to avoid the putting of Him to death? But who is there that may not see the absurdity of allowing those to crucify any one, who were not allowed to put any one to death? Nay more, did not the Lord Himself call that same death of His, that is, the death of the cross, a putting to death, as we read in Mark, where he says, “Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles: and they shall mock Him, and shall spit upon Him, and shall scourge Him, and shall put Him to death, and the third day He shall rise again”? There is no doubt, therefore, that in so speaking the Lord signified what death He should die: not that He here meant the death of the cross to be understood, but that the Jews were to deliver Him up to the Gentiles, or, in other words, to the Romans. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html","locus":"114.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:32","href":"/jhn/18/#v32-catena"}],"inFull":"/works/augustine/114/#iii.cxv-p13"},{"id":"augustine.JHN.18.33-35.1","start":33,"end":35,"heading":"Tractate CXV. Chapter XVIII. 33–40.","excerpt":"1. What Pilate said to Christ, or what He replied to Pilate, has to be considered and handled in the present discourse. For after the words had been addressed to the Jews, “Take ye him, and judge him according to your law,” and the Jews had replied, “It is not lawful for us to put any man to death, Pilate entered again into the judgment hall, and called Jesus, and said unto Him, Art thou the King of the Jews? And Jesus answered, Sayest thou this thing of thyself, or did others tell it thee of me?” The Lord indeed knew both what He Himself asked, and what reply the other was to give; but yet He wished it to be spoken, not for the sake of information to Himself, but that what He wished us to know might be recorded in Scripture. “Pilate answered, Am I a Jew? Thine own nation, and the chief priests, have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” This is what the good Master wished us to know; but first there had to be shown us the vain notion that men had regarding His kingdom, whether Gentiles or Jews, from whom Pilate had heard it; as if He ought to have been punished with death on the ground of aspiring to an unlawful kingdom; or as those in the possession of royal power usually manifest their ill-will to such as are yet to attain it, as if, for example, precautions were to be used lest His kingdom should prove adverse either to the Romans or to the Jews. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","locus":"115.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:35","href":"/jhn/18/#v35-catena"}],"inFull":"/works/augustine/115/#iii.cxvi-p3"},{"id":"augustine.JHN.18.36.1","start":36,"end":36,"heading":"Tractate CXV. Chapter XVIII. 33–40.","excerpt":"2. Hear then, ye Jews and Gentiles; hear, O circumcision; hear, O uncircumcision; hear, all ye kingdoms of the earth: I interfere not with your government in this world, “My kingdom is not of this world.” Cherish ye not the utterly vain terror that threw Herod the elder into consternation when the birth of Christ was announced, and led him to the murder of so many infants in the hope of including Christ in the fatal number, made more cruel by his fear than by his anger: “My kingdom,” He said, “is not of this world.” What would you more? Come to the kingdom that is not of this world; come, believing, and fall not into the madness of anger through fear. He says, indeed, prophetically of God the Father, “Yet have I been appointed king by Him upon His holy hill of Zion;” but that hill of Zion is not of this world. For what is His kingdom, save those who believe in Him, to whom He says, “Ye are not of the world, even as I am not of the world”? And yet He wished them to be in the world: on that very account saying of them to the Father, “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.” Hence also He says not here, “My kingdom is not” in this world; but, “is not of this world.” And when He proved this by saying, “If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews,” He saith not, “But now is my kingdom not” here, but, “is not from hence.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","locus":"115.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/115/#iii.cxvi-p5"},{"id":"augustine.JHN.18.37.1","start":37,"end":37,"heading":"Tractate CXV. Chapter XVIII. 33–40.","excerpt":"3. “Pilate therefore said unto Him, Art thou a king then? Jesus answered, Thou sayest that I am a king.” Not that He was afraid to confess Himself a king, but “Thou sayest” has been so balanced that He neither denies Himself to be a king (for He is a king whose kingdom is not of this world), nor does He confess that He is such a king as to warrant the supposition that His kingdom is of this world. For as this was the very idea in Pilate’s mind when he said, “Art thou a king then?” so the answer he got was, “Thou sayest that I am a king.” For it was said, “Thou sayest,” as if it had been said, Carnal thyself, thou sayest it carnally.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","locus":"115.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/115/#iii.cxvi-p12"},{"id":"augustine.JHN.18.37.2","start":37,"end":37,"heading":"Tractate CXV. Chapter XVIII. 33–40.","excerpt":"4. Thereafter He adds, “To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.”** Whence it is evident that He here referred to His own temporal nativity, when by becoming incarnate He came into the world, and not to that which had no beginning, whereby He was God through whom the Father created the world. For this, then, that is, on this account, He declared that He was born, and to this end He came into the world, to wit, by being born of the Virgin, that He might bear witness unto the truth. But because all men have not faith, He still further said, “Every one that is of the truth heareth my voice.” He heareth, that is to say, with the ears of the inward man, or, in other words, He obeyeth my voice, which is equivalent to saying, He believeth me. When Christ, therefore, beareth witness unto the truth, He beareth witness, of course, unto Himself; for from His own lips are the words, “I am the truth;” as He said also in another place, “I bear witness of myself.” But when He said, “Every one that is of the truth heareth my voice,” He commendeth the grace whereby He calleth according to His own purpose. Of which purpose the apostle says, “We know that all things work together for good to them that love God, to those who are called according to the purpose of God,” to wit, the purpose of Him that calleth, not of those who are called; which is put still more clearly in another place in this way, “Labor together in the gospel according to the power of God, who saveth us and calleth us with His holy calling, not according to our works, but according to His own purpose and grace.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","locus":"115.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:37","href":"/jhn/18/#v37-catena"}],"inFull":"/works/augustine/115/#iii.cxvi-p13"},{"id":"augustine.JHN.18.38-40.1","start":38,"end":40,"heading":"Tractate CXV. Chapter XVIII. 33–40.","excerpt":"5. “Pilate said unto Him, What is truth?” Nor did he wait to hear the answer; but “when he had said this, he went out again unto the Jews, and said unto them, I find in him no fault. But ye have a custom that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?” I believe when Pilate said, “What is truth?” there immediately occurred to his mind the custom of the Jews, according to which he was wont to release unto them one at the passover; and therefore he did not wait to hear Jesus’ answer to his question, What is truth? to avoid delay on recollecting the custom whereby He might be released unto them during the passover—a thing which it is clear he greatly desired. It could not, however, be torn from his heart that Jesus was the King of the Jews, but was fixed there, as in the superscription, by the truth itself, whereof he had just inquired what it was. “But on hearing this, they all cried again, saying, Not this man, but Barabbas. Now Barabbas was a robber.” We blame you not, O Jews, for liberating the guilty during the passover, but for slaying the innocent; and yet unless that were done, the true passover would not take place. But a shadow of the truth was retained by the erring Jews, and by a marvellous dispensation of divine wisdom the truth of that same shadow was fulfilled by deluded men; because in order that the true passover might be kept, Christ was led as a sheep to the sacrificial slaughter. Hence there follows the account of the injurious treatment received by Christ at the hands of Pilate and his cohort; but this must be taken up in another discourse.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","locus":"115.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 18:40","href":"/jhn/18/#v40-catena"}],"inFull":"/works/augustine/115/#iii.cxvi-p20"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.18.1.1","start":1,"end":1,"heading":"When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his dis- ciples.","excerpt":"Aug. The discourse, which our Lord had with His disciples after supper, and the prayer which followed, being now ended, the Evangelist begins the account of His Passion. When Jesus had spoken these words, He came forth with His disciples over the brook Cedron, where was a garden, into which He entered, and His disciples. But this did not take place immediately after the prayer was ended; there was an interval containing some things, which John omits, but which are mentioned by the other Evangelists. Aug. A contention took place between them, which of them was the greater, as Luke relates. He also said to Peter, as Luke adds in the same place, Behold, Satan hath desired to have you, that he might sift you as wheat. And according to Matthew and Mark, they sang a hymn, and then went to Mount Olivet. Matthew lastly brings the two narratives together: Then went Jesus with His disciples to a place which is called Gethsemane. That is the place which John mentions here, Where there was a garden, into the which He entered, and His disciples. Aug. When Jesus had spoken these words, shews that He did not enter before He had finished speaking. Chrys. But why does not John say, When He had prayed, He entered? Because His prayer was a speaking for His disciples' sake. It is now night time; He goes and crosses the brook, and hastens to the place which was known to the traitor; thus giving no trouble to those who were lying in wait for Him, and shewing His disciples that He went voluntarily to die.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 112, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html#iii.cxiii-p3","status":"detected","href":"/jhn/18/#v1-augustine","ref":"John 18:1"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 112","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.1-2.1","start":1,"end":2,"heading":"When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his dis- ciples.","excerpt":"Alcuin. Over the brook Cedron, i. of cedars. It is the genitive in the Greek. He goes over the brook, i. drinks of the brook of His Passion. Where there was a garden, that the sin which was a garden, He might blot out in a garden. Paradise signifies garden of delights. Chrys. That it might not be thought that He went into a garden to hide Himself, it is added, But Judas who betrayed Him knew the place: for Jesus often resorted thither with.. His disciples. Aug. There the wolf in sheep's clothing, permitted by the deep counsel of the Master of the flock to go among the sheep, learned in what way to disperse the flock, and ensnare the Shepherd. Chrys. Jesus had often met and talked alone with His disciples there, on essential doctrines, such as it was lawful for others to hear. He does this on mountains, and in gardens, to be out of reach of noise and tumult. Judas however went there, because Christ had often passed the night there in the open air. He would have gone to His house, if he had thought he should find Him sleeping there. Theophyl. Judas knew that at the feast time our Lord was wont to teach His disciples high and mysterious doctrines, and that He taught in places like this....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html#iv.lxxxv-p8","status":"detected","href":"/jhn/18/#v2-chrysostom","ref":"John 18:2"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 112, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html#iii.cxiii-p5","status":"detected","href":"/jhn/18/#v2-augustine","ref":"John 18:2–3"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.3.1","start":3,"end":3,"heading":"Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.","excerpt":"Gloss. The Evangelist had shewn how Judas had found Nihil out the place where Christ was, now he relates how he went there. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Aug. It was a band not of Jews, but of soldiers, granted, we must understand, by the Governor, with legal authority to take the criminal, as He was considered, and crush any opposition that might be made. Chrys. But how could they persuade the band? By hiring them; for being soldiers, they were ready to do any thing for money.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 112, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html#iii.cxiii-p5","status":"detected","href":"/jhn/18/#v2-augustine","ref":"John 18:2–3"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.4-5.1","start":4,"end":5,"heading":"Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye ?","excerpt":"Chrys. They had often sent elsewhere to take Him, but had not been able. Whence it is evident that He gave Himself up voluntarily; as it follows, Jesus therefore, knowing all things that should come upon Him, went forth, and said unto them, Whom seek ye? Theophyl. He asks not because He needed to know, for He knew all things that should come upon Him; but because He wished to shew, that though present, they could not see or distinguish Him: Jesus saith unto them, I am He.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.5.1","start":5,"end":5,"heading":"They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.","excerpt":"Chrys. He Himself had blinded their eyes. For that darkness was not the reason is clear, because the Evangelist says that they had lanterns. Though they had not lanterns, however, they should at least have recognised Him by His voice. And if they did not know Him, yet how was it that Judas, who had been with Him constantly also, did not know Him? And Judas also which betrayed Him stood with them. Jesus did all this to shew that they could not have taken Him, or even seen Him when He was in the midst of them, had He not permitted it. soon then as He said unto them, I am He, they went backward. Where now is the band of soldiers, where the terror and defence of arms? Without a blow, one word struck, drove back, prostrated a crowd fierce with hatred, terrible with arms. For God was hid in the flesh, and the eternal day was so obscured by His human body, that He was sought for with lanterns and torches, to be slain in the darkness. What shall He do when He cometh to judge, Who did thus when He was going to be judged? And now even at the present time Christ saith by the Gospel, am He, and an Antichrist is expected by the Jews: to the end that they may go backward, and fall to the ground; because that forsaking heavenly, they desire earthly things.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.7.1","start":7,"end":7,"heading":"Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.","excerpt":"Greg. Why tms? tne Elect fall on their faces, the reprobate backward? Because every one who falls back, sees not where he falls, whereas he who falls forward, sees where he falls. The wicked when they suffer loss in invisible things, are said to fall backward, because they do not see what is behind them: but the righteous, who of their own accord cast themselves down in temporal things, in order that they may rise in spiritual, fall as it were upon their faces, when with fear and repentance they humble themselves with their eyes open. Chrys. Lastly, lest any should say that He had encouraged the Jews to kill Him, in delivering Himself into their hands, He says every thing that is possible to reclaim them. But when they persisted in their malice, and shewed themselves inexcusable, then He gave Himself up into their hands: Then asked He them again, Whom seek ye? And, they said, Jesus of Nazareth. Jesus answered, I have told you that I am He.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.8.1","start":8,"end":8,"heading":"Jesus answered, I have told you that I am he : if therefore ye seek me, let these go their way :","excerpt":"Aug. They had heard at the first, I am He, but had not understood it; because He who could do whatever He would, willed not that they should. But had He never permitted Himself to be taken by them, they would not have done indeed what they came to do; but neither would He what He came to do. So now having shewn His power to them when they wished to take Him and could not, He lets them seize Him, that they might be unconscious agent of His will; If ye seek Me, let these go their way. As if to say, Though ye seek Me, ye have nothing to do with these: lo, I give Myself up: thus even to the last hour does He shew His love for His own.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.9.1","start":9,"end":9,"heading":"That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.","excerpt":"Aug. He commands His enemies, and they do what He commands; they permit them to go away, whom He would not have perish. Chrys. The Evangelist, to shew that it was not their design to do this, but that His power did it, adds, That the saying might be fulfilled which He spoke, Of them which Thou hast given Me, have I lost none. He had said this with reference not to temporal, but to eternal death: the Evangelist however understands the word of temporal death also... But were the disciples never to die? Why then would He lose them, even if they died then? Because they did not yet believe in Him in a saving way.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.10.1","start":10,"end":10,"heading":"Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.","excerpt":"Chrys. Peter trusting to these last words of our Lord and to what He had just done, assaults those who came to take Him: Then Simon Peter having a sword drew it, and smote the high priest's servant. But how, commanded as he had been to have neither scrip, nor two garments, had he a sword? Perhaps he had foreseen this occasion, and provided one. Theophyl. Or, he had got one for sacrificing the lamb, and carried it away with him from the Supper. Chrys. But how could he, who had been forbidden ever to strike on the cheek, be a murderer? Because what he had been forbidden to do was to avenge himself, but here he was not avenging himself, but his Master. They were not however yet perfect: afterwards ye shall see Peter beaten with stripes, and bearing it humbly. And cut off his right ear: this seems to shew the impetuosity of the Apostle; that he struck at the head itself.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.10.2","start":10,"end":10,"heading":"Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.","excerpt":"Chrys. He wrought this miracle both to teach us, that we ought to do good to those who suffer, and to manifest His power. The Evangelist gives the name, that those who then read it might have the opportunity of enquiring into the truth of the account. And he mentions that he was the servant of the high priest, because in addition to the miracle of the cure itself, this shews that it was performed upon one of those who came to take Him, and who shortly after struck Him on the face. The name Malchus signifies, about to reign. What then \"'does the ear cut off for our Lord, and healed by our Lord, denote, but the abolition of the old, and the creating of a new, 'auditum hearing in the newness of the Spirit, and not in the oldness of the letter? To whomsoever this is given, who can doubt that he will reign with Christ? But he was a servant too, hath reference to that oldness, which generated to bondage: the cure figures liberty. Theophyl....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.11.1","start":11,"end":11,"heading":"1 1 . Then said Jesus unto Peter, Put up thy sword into the sheath : the cup which my Father hath given me, shall I not drink it?","excerpt":"... Whereby He shews that it was not by their power, but by His permission, that this had been done, and that He did not oppose God, but was obedient even unto death. Theophyl. In that He calls it a cup, He shews how pleasing and acceptable death for the salvation of men was to Him. Aug. The cup being given Him by the Father, is same with what the Apostle saith, Who spared not His own Son, but delivered Him up for us all. But the Giver of this cup and the Drinker of it are the same; as the same Eph. Apostle saith, Christ loved us, and gave Himself for us.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 112, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html#iii.cxiii-p10","status":"detected","href":"/jhn/18/#v10-augustine","ref":"John 18:10–11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.12-13.1","start":12,"end":13,"heading":"Then the band and the captain and officers of the Jews took Jesus, and bound him,","excerpt":"Theophyl. Every thing having been done that could be to dissuade the Jews, and they refusing to take warning, He suffered Himself to be delivered into their hands: Then the band and the captain and officers of the Jews took Jesus. Aug. They took Him Whom they did not draw nigh to; nor understood that which is written in the Psalms, Draw nigh unto Him,, and be ye lightened. For had they thus drawn nigh to Him, they would have taken Him, not to kill Him, ad eum, but to be in their hearts. But now that they take Him in the way they do, they go backward. It follows, and bound Him, Him by Whom they ought to have wished to be loosed. And perhaps there were among them some who, afterwards delivered by Him, exclaimed, Thou hast broken My chains? asunder. But after that they had bound Jesus, it then appears most clearly that Judas had betrayed Him not for a good, but a most wicked purpose: And led Him away to Annas first. Chrys. In exultation, to shew what they had done, as if they were raising a trophy. Aug. Why they so, he tells us immediately after: For he was father in law to Caiaphas, which was the high priest that same year. Matthew, in order to shorten the narrative, says that He was led to Caiaphas; because He was led to Annas first, as being the father in law of Caiaphas. So that we must understand that Annas wished to act Caiaphas's part.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 112","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.14.1","start":14,"end":14,"heading":"Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.","excerpt":"Bede. In order that, while our Lord was condemned by his colleague, he might not be guiltless, though his crime was less. Or perhaps his house lay in the way, and they were obliged to pass by it. Or it was the design of Providence, that they who were allied in blood, should be associated in guilt. That Caiaphas however was high priest for that year sounds contrary to the law, which ordained that there be only one high priest, and made the office hereditary. But the pontificate had now been abandoned to ambitious men. Alcuin. lates that this Caiaphas bought the high priesthood for this year. No wonder then if a wicked high priest judged wickedly. A man who was advanced to the priesthood by avarice, would keep himself there by injustice. Chrys. That no , one however might be disturbed at the sound of the chains, the Evangelist reminds them of the prophecy that His death would be the salvation of the world: Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. Such is the overpowering force of truth, that even its enemies echo it.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.15-16.1","start":15,"end":16,"heading":"And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.","excerpt":"Aug. The temptation of Peter, which took place in the midst of the contumelies offered to our Lord, is not placed by all in the same order. Matthew and Mark put the contumelies first, the temptation of Peter afterwards; Luke the temptation first, the contumelies after. John begins with the temptation: And Simon Peter followed Jesus, and so did another disciple. Alcuin. He followed his Master out of devotion, though afar off, on account of fear. Aug. Who 'that other disciple was we cannot hastily decide, as his name is not told us. John however is wont to signify himself by this expression, with the addition of, whom Jesus loved. Perhaps therefore he is the one. Chrys. He omits his own name out of humility: though he is relating an act of great virtue, how that he followed when the rest fled. He puts Peter before himself, and then mentions himself, in order to shew that he was inside the hall, and therefore related what took place there with more certainty than the other Evangelists could. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. This he mentions not as a boast, but in order to diminish his own merit, in having been the only one who entered with Jesus. It is accounting for the act in another way, than merely by greatness of mind. Peter's love took him as far as the palace, but his fear prevented him entering in: But Peter stood at the door without.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p7","status":"detected","href":"/jhn/18/#v15-augustine","ref":"John 18:15–16"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html#iv.lxxxv-p46","status":"detected","href":"/jhn/18/#v14-chrysostom","ref":"John 18:14–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.16-17.1","start":16,"end":17,"heading":"But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.","excerpt":"Alcuin. He stood without, as being about to deny his Lord. He was not in Christ, who dared not confess Christ. Chrys. But that Peter would have entered the palace, if he had been permitted, appears by what immediately follows: Then went out that other disciple who was known to the high priest, and spake unto her who kept the doors, and brought in Peter. He did not bring him in himself, because he kept near Christ. It follows: Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man's disciples? He saith, I am not. What sayest thou, O Peter? Didst thou not say before, will lay down my life for thy sake? What then had happened, that thou givest way even when the damsel asks thee? It was not a soldier who asked thee, but a mean porteress. Nor said she, Art thou this Deceiver's disciple, but, this Man's: an expression of pity. Art not thou also, she says, because John was inside.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html#iv.lxxxv-p51","status":"detected","href":"/jhn/18/#v17-chrysostom","ref":"John 18:17–18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.17.1","start":17,"end":17,"heading":"Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples ? He saith, I am not.","excerpt":"Aug. But what wonder, if... God foretold truly, man presumed falsely. Respecting this denial of Peter we should remark, that Christ is not only denied by him, who denies that He is Christ, but by him also who denies himself to be a Christian. For the Lord did not say to Peter, Thou shalt deny that thou art My disciple, but, Thou shalt deny Me. He denied Him then, when he denied that he was His disciple. And what was this but to deny that he was a Christian? How many afterwards, even boys and girls, were able to despise death, confess Christ, and enter courageously into the kingdom of heaven; which he who received the keys of the kingdom, was now unable to do? Wherein we see the reason for His saying above, Let these go their way, for of those which Thou hast given Me, have I lost none. If Peter had gone out of this world immediately after denying Christ, He must have been lost. Chrys. Therefore did Divine Providence permit Peter first to fall, in order that he might be less severe to sinners from the remembrance of his own fall. Peter, the teacher and master of the whole world, sinned, and obtained pardon, that judges might thereafter have that rule to go by in dispensing pardon. For this reason I suppose the priesthood was not given to Angels; because, being without sin themselves, they would punish sinners without pity. Passible man is placed over man, in order that remembering his own weakness, he may be merciful to others.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p7","status":"detected","href":"/jhn/18/#v15-augustine","ref":"John 18:15–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.18.1","start":18,"end":18,"heading":"And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.","excerpt":"Theophyl. Some however foolishly favour Peter, so far as to say that he denied Christ, because he did not wish to be away from Christ, and he knew, they say, that if he confessed that he was one of Christ's disciples, he would be separated from Him, and would no longer have the liberty of following and seeing his beloved Lord; and therefore pretended to be one of the servants, that his sad countenance might not be perceived, and so exclude him: And the servants and officers stood there, who had made a fire of coals, and warmed themselves; and Peter stood with them, and warmed himself. It was not winter, and yet it was cold, as it often is at vernal equinox. Greg. The fire of love was smothered in Peter's breast, and he was warming himself before the coals of the persecutors, i. with the love of this present life, whereby his weakness was increased.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.19.1","start":19,"end":19,"heading":"The high priest then asked Jesus of his disci- ples, and of his doctrine.","excerpt":"Chrys. As they could bring no charge against Christ, they asked Him of His disciples: The high priest then asked Jesus of His disciples; perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attended to, except His own disciples.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html#iv.lxxxv-p56","status":"detected","href":"/jhn/18/#v19-chrysostom","ref":"John 18:19"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.20.1","start":20,"end":20,"heading":"Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort ; and in secret have I said nothing.","excerpt":"Theophyl. He asks Him moreover of His doctrine, what it was, whether opposed to Moses and the law, that he might take occasion thereby to put Him to death as an enemy of God. Alcuin. He does not ask in order to know the truth, but to find out some charge against Him, on which to deliver Him to the Roman Governor to be condemned. But our Lord so tempers His answer, as neither to conceal the truth, nor yet to appear to defend Himself: Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Aug. There is a difficulty here not to be passed over: if He did not speak openly even to His disciples, but only promised that He would do so at some time, how was it that He spoke openly to the world? He spoke more openly to His disciples afterwards, when they had withdrawn from the crowd; for He then explained His parables, the meaning of which He concealed from the others. When He says then, spake openly to the world, He must be understood to mean, within the hearing of many. So in one sense He spoke openly, i. in that many heard Him; in another sense not openly, i. in that they did not understand Him. His speaking apart with His disciples was not speaking in secret; for how could He speak in secret before the multitude, especially when that small number of His disciples were to make known what He said to a much larger? Theophyl. He refers here to the prophecy of Esaias; have not spoken in secret, in a dark place of is the earth.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p13","status":"detected","href":"/jhn/18/#v18-augustine","ref":"John 18:18–21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.21.1","start":21,"end":21,"heading":"Why askest thou me? ask them which heard le, what I have said unto them : behold, they know diat I said.","excerpt":"Chrys. Or, He spoke in secret, but not, as these thought, from fear, or to excite sedition; but only when what He said was above the understanding of the many. To establish the matter, however, upon superabundant evidence, He adds, Why askest thou Me? ask them which heard Me what I said unto them; behold, they know what I said unto them: as if He said, Thou askest Me of My disciples; ask My enemies, who lie in wait for Me. These are the words of one who was confident of the truth of what He said: for it is incontrovertible evidence, when enemies are called in as witnesses. Aug. For what they had heard and not stood, was not of such a kind, as that they could justly turn it against Him. And as often as they tried by questioning to find out some charge against Him, He so replied as to blunt all their stratagems, and refute their calumnies.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p13","status":"detected","href":"/jhn/18/#v18-augustine","ref":"John 18:18–21"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.22-24.1","start":22,"end":24,"heading":"And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?","excerpt":"Theophyl. When Jesus had appealed to the testimony of the people by, an officer, wishing to clear himself, and shew that he was not one of those who admired our Lord, struck Him: And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so? Aug. This shews that Annas was the high priest, for this was before He was sent to Caiaphas. And Luke in the beginning of his Gospel says, that Annas and Caiaphas were both high priests. Alcuin. Here is fulfilled the prophecy, I gave my cheek to the smiters. Jesus, though struck unjustly, replied gently: Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me Theophyl. As if to say, If thou hast any fault to find with what I have said, shew it; if thou hast not, why ragest thou?...","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p18","status":"detected","href":"/jhn/18/#v22-augustine","ref":"John 18:22–23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.24.1","start":24,"end":24,"heading":"Now Annas had sent him bound unto Caiaphas the high priest.","excerpt":"Aug. What can be Aug. truer, gentler, kinder, than this answer? He Who received the blow on the face neither wished for him who struck it that fire from heaven should, consume him, or the earth open its mouth and swallow him; or a devil seize him; or any other yet more horrible kind of punishment. Yet had not He, by Whom the world was made, power to cause any one of these things to take place, but that He preferred teaching us that patience by which the world is overcome? Some one will ask here, why He did not do what He Himself commanded, i. not make this answer, but give the other cheek to the smiter? But what if He did both, both answered gently, and gave, not His cheek only to the smiter, but His whole body to be nailed to the Cross? And herein He shews, that those precepts of patience are to be performed not by posture of the body, but by preparation of the heart: for it is possible that a man might give his cheek outwardly, and yet be angry at the same time. How much better is it to answer truly, yet gently, and be ready to bear even harder usage patiently. What should they do then but either disprove, or admit, what He said? Yet this they do not do: it is not trial they are carrying on, but a faction, a tyranny. Not knowing what to do further, they send Him to Caiaphas: Now Annas sent Him bound to Caiaphas the high priest. Theophyl. Thinking that as he was more cunning, he might find out something against Him worthy of death.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.24.2","start":24,"end":24,"heading":"Now Annas had sent him bound unto Caiaphas the high priest.","excerpt":"Aug. He Aug. was the one to whom they were taking Him from the first, as Matthew says; he being the high priest of this year. We must understand that the pontificate was taken between them year by year alternately, and that it was by Caiaphas's consent that they led Him first to Annas; or that their houses were so situated, that they could not but pass straight by that of Annas. Bede. Sent Him bound, not that He was bound now for the first time, for they bound Him when they took Him. They sent Him bound as they had brought Him. Or perhaps He may have been loosed from His bonds for that hour, in order to be examined, after which He was bound again, and sent to Caiaphas.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p23","status":"detected","href":"/jhn/18/#v24-augustine","ref":"John 18:24"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.25.1","start":25,"end":25,"heading":"And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.","excerpt":"Aug. After the Evangelist has said that they sent Jesus bound from Annas to Caiaphas, he returns to Peter and his three denials, which took place in the house of Annas: And Simon Peter stood and warmed himself. He repeats what he had said before. Chrys. Or, He means that the once fervid disciple was now too torpid, to move even when our Lord was carried away: shewing thereby how weak man's nature is, when God forsakes him. Asked again, he again denies: They said therefore unto him, Art not thou also one of His disciples? He denied it, and said, I am not.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p25","status":"detected","href":"/jhn/18/#v25-augustine","ref":"John 18:25–27"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.25-26.1","start":25,"end":26,"heading":"And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.","excerpt":"Aug. Here we find Peter not at the gate, but at the fire, when he denies the second time: so that he must have returned after he had gone out of doors, where Matthew says he was. He did not go out, and another damsel see him on the outside, but another damsel saw him as he was rising to go out, and remarked him, and told those who were by, i. those who were standing with her at the fire inside the hall, This fellow also was with Jesus of Nazareth. He heard this outside, and returned, and swore, I do not know the man. Then John continues: They said therefore unto him, Art not thou also one of His disciples? which words we suppose to have been said to him when he had come back, and was standing at the fire. And this explanation is confirmed by the fact, that besides the other damsel mentioned by Matthew and Mark in the second denial, there was another person, mentioned by who also questioned him. So John uses the plural: They said therefore unto him. And then follows the third denial: One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with Him?...","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.25-26.2","start":25,"end":26,"heading":"And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.","excerpt":"... Mark speak of the party who here question Peter in the plural number, whereas Luke mentions only one, and John also, adding that that one was the kinsman of him whose ear Peter cut off, is easily explained by supposing that Matthew and Mark used the plural number by a common form of speech for the singular; or that one who had observed him most strictly put the question first, and others followed it up, and pressed Peter with more.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.26.1","start":26,"end":26,"heading":"One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?","excerpt":"Aug. Lo, the prophecy of the Physician is fulfilled, the presumption of the sick man demonstrated. That which Peter had said he would do, he had not done. lay down my life for Thy sake; but what our Lord had foretold had come to pass, Thou shalt deny Me thrice. Chrys. The Evangelists all given the same account of the denials of Peter, not with chrys. any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God. Mystically, by the first denial of Peter are denoted those who before our Lord's Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 113, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxiv.html#iii.cxiv-p25","status":"detected","href":"/jhn/18/#v25-augustine","ref":"John 18:25–27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.28.1","start":28,"end":28,"heading":"Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they them- selves went not into the judgment hall, lest they should be defiled; but that they might eat the Pass- over.","excerpt":"Alcuin. The passover was strictly the fourteenth day of the month, the day on which the lamb was killed in the evening: the seven days following were called the days of unleavened bread, in which nothing leavened ought to be found in their houses. Yet We find the day of the passover reckoned among the days of unleavened bread: Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto Him, Where wilt Thou that we prepare for Thee to eat the passover? And here also in like manner: That they might eat the passover; the passover here signifying not the sacrifice of the lamb, which took place the fourteenth day at evening, but the great festival which was celebrated on the fifteenth day, after the sacrifice of the lamb. Our Lord, like the rest of the Jews, kept the passover on the fourteenth day: on the fifteenth day, when the great festival was held, He was crucified. His immolation however began on the fourteenth day, from the time that He was taken in the garden. Aug. O impious blindness! They feared to be defiled by the judgment hall of a foreign prefect, to shed the blood of an innocent brother they feared not. For that He Whom they killed was the Lord and Giver of life, their blindness saved them from knowing.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 114, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html#iii.cxv-p5","status":"detected","href":"/jhn/18/#v28-augustine","ref":"John 18:28"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.28-31.1","start":28,"end":31,"heading":"Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they them- selves went not into the judgment hall, lest they should be defiled; but that they might eat the Pass- over.","excerpt":"Aug. 'Either then for some urgent reason Caiaphas proceeded from the house of Annas, where both had been sitting, to the praetorium of the governor, and left Jesus to the hearing of his father in law: or Pilate had established the praetorium in the house of Caiaphas, which was large enough to afford a separate lodging to its owner, and the governor at the same time. Aug. According to Matthew, When the morning came, they led Him away, and delivered Him to Pontius Pilate. But He was to have been led to Caiaphas at first.. How is it then that He was brought to him so late? The truth is, now He was going as it were a committed criminal, Caiaphas having already determined on His death. And He was to be given up to Pilate immediately. And it was early. Chrys. He was led to Caiaphas before cock crew? but early in the morning to Pilate. Whereby the Evangelist shews, that all that night of examination, ended in proving nothing against Him; and that He was sent to Pilate in consequence. But leaving what passed then to the other Evangelists, he goes to what followed. Aug. And they themselves entered not into the judgment hall: i. into that part of the house which Pilate occupied, supposing it to be the house of Caiaphas. Why they did not enter is next explained: Lest they should be defiled, but that they might eat the Passover. Chrys. For the Jews were then celebrating the passover; He Himself celebrated it one day before, reserving His own death for the sixth day; on which day the old passover was kept. Or, perhaps, the passover means the whole season. Aug. The days of unleavened bread were beginning; during which time it was defilement to enter the house of a stranger.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 114, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html#iii.cxv-p3","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html#iv.lxxxv-p83","status":"detected","href":"/jhn/18/#v28-chrysostom","ref":"John 18:28"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 114, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html#iii.cxv-p5","status":"detected","href":"/jhn/18/#v28-augustine","ref":"John 18:28"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html#iv.lxxxv-p83","status":"detected","href":"/jhn/18/#v28-chrysostom","ref":"John 18:28"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 114, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html#iii.cxv-p5","status":"detected","href":"/jhn/18/#v28-augustine","ref":"John 18:28"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.29-30.1","start":29,"end":30,"heading":"Pilate then went out unto them, and said, What accusation bring ye against this man?","excerpt":"Theophyl. Pilate however proceeds in a more gentle way: Pilate then went out unto them. Bede. It was the custom of the Jews when they condemned any one to death, to notify it to the governor, by delivering the man bound. Pilate however seeing Him bound, and such numbers conducting Him, supposed that they had not unquestionable evidence against Him, so proceeds to ask the question: And said, What accusation bring ye against this Man? For it was absurd, he said, to take the trial out of his hands, and yet give him the punishment. They in reply bring forward no positive charge but only their own conjectures: They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee, Ask the freed from unclean spirits, the blind who saw, the dead who came to life again, and, what is greater than all, the fools who were made wise, and let them answer, whether Jesus was a malefactor. But they spoke, of whom He had Himself prophesied in the Psalms, They rewarded Me evil for good.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.31.1","start":31,"end":31,"heading":"Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death.","excerpt":"Aug. But is not this account tQiy who mentions certain positive charges: And they began to accuse Him, saying, We found this fellow per'verting the nation, and forbidding to give tribute to saying that He Himself is Christ a King. According to John, the Jews seem to have been unwilling to bring actual charges, in order that Pilate might condemn Him simply on their authority, asking no questions, but taking it for granted that if He was delivered up to him, He was certainly guilty. Both accounts are however compatible. Each Evangelist only inserts what he thinks sufficient. And John's account implies that some charges had been made, when it comes to Pilate's answer: Then said Pilate unto them, Take ye Him, and judge Him according to your law. Theophyl. As if to say, Since you will only have such a trial as will suit you, and are proud, as if you never did any thing profane, take ye Him, and condemn Him; will not be made a judge for such a purpose. Alcuin. Or as if he said, Ye who have the law, know what the law judgeth concerning such: do what ye know to be just. The Jews therefore said unto him, It is not lawful for us to put any man to death. Aug. But did not the law com'mand not to spare malefactors, especially deceivers such as they thought Him? We must understand them however to mean, that the holiness of the day which they were beginning to celebrate, made it unlawful to put any man to death. Have ye then so lost your understanding by your wickedness, that ye think yourselves free from the pollution of innocent blood, because ye deliver it to be shed by another?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 114, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html#iii.cxv-p8","status":"detected","href":"/jhn/18/#v31-augustine","ref":"John 18:31"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.32.1","start":32,"end":32,"heading":"That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.","excerpt":"Chrys. Or tney were not allowed by the Roman law to put Him to death themselves. Or, Pilate having said, Judge Him according to your law, they reply, It is not lawful for us: His sin is not a Jewish one, He hath not sinned according to our law: His offence is political, He calls Himself a King. Or they wished to have Him crucified, to add infamy to death: they not being allowed to put to death in this way themselves. They put to death in another way, as we see in the stoning of Stephen: That the saying of Jesus might be fulfilled, which He spake, signifying what death He should die. Which was fulfilled in that He was crucified, or in that He was put to death by Gentiles as well as Jews. Aug. As we read in Mark, Behold, we go up to Jerusalem; and the Mark Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles. Pilate again was a Roman, and was sent to the government of Judaea, from Rome....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 114, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxv.html#iii.cxv-p13","status":"detected","href":"/jhn/18/#v31-augustine","ref":"John 18:31–32"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.33-34.1","start":33,"end":34,"heading":"Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?","excerpt":"Chrys. Pilate, wishing to rescue Him from the hatred of the Jews, protracted the trial a long time: Then Pilate entered into the judgment hall, and called Jesus. Theophyl. i. Apart, because he had a strong suspicion that He was innocent, and thought he could examine Him more accurately, away from the crowd: and said unto Him, Art Thou the King of the Jews? Wherein Pilate shews that the Jews had charged Him with calling Himself King of the Jews. Chrys. Or Pilate had heard this by report; and as the Jews had no charge to bring forward, began to examine Him himself with respect to the things commonly reported of Him. Jesus answered him, Say est thou this thing of thyself , or did others tell it thee of Me? Theophyl. He intimates here that Pilate was judging blindly and indiscreetly: If thou sayest this thing of thyself, He says, bring forward proofs of My rebellion; if thou hast heard it from others, make regular enquiry into it.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.35.1","start":35,"end":35,"heading":"Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done ?","excerpt":"Chrys. He asks not in ignorance, but in order to draw from Pilate himself an accusation against the Jews: Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me. Aug. He rejects the imputation that He could have said it of Himself; Thine own nation and the chief priests have delivered Thee unto me: adding, what hast Thou done? Whereby he shews that this charge had been brought against Him, for it is as much as to say, If Thou deniest that Thou art a King, what hast Thou done to be delivered up to me? As if it were no wonder that He should be delivered up, if He called Himself a King.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html#iii.cxvi-p3","status":"detected","href":"/jhn/18/#v33-augustine","ref":"John 18:33–35"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.36.1","start":36,"end":36,"heading":"Jesus answered, My kingdom is not of this world : if my kingdom were of this world, then would my ser- vants fight, that I should not be delivered to the Jews : but now is my kingdom not from hence.","excerpt":"Chrys. He then tries to bring round the mind of Pilate, not a very bad man, by proving to him, that He is not a mere man, but God, and the Son of God; and overthrowing all suspicion of His having aimed at a tyranny, which Pilate was afraid of, Jesus answered, My kingdom is not of this world. Aug. This is what the good Master wished to teach us. But first it was necessary to shew the falsity of the notions of both Jews and Gentiles as His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and a subject of jealousy to the ruling power, and to as likely to be hostile either to the Romans or Jews. Now if our Lord had answered immediately Pilate's question, He would have seemed to have been answering not the Jews, but the Gentiles only. But after Pilate's answer, what He says is an answer to both Gentiles and Jews: as if He said, Men, i. Jews and Gentiles, I hinder not. your dominion in this world. What more would ye have? Come by faith to the kingdom which is not of this world. For what is His kingdom, but they that believe in Him, of whom He saith, Ye are not of the world: although He wished that they should be in the world. In the same way, here He does not say, My kingdom is not in this world; but, is not of this world. Of the world are all men, who created by God are born of the corrupt race of Adam. All that are born again in Christ, are made a kingdom not of this world. Thus hath God taken us out of the power of darkness, and translated us to the kingdom of His dear Son.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.36-37.1","start":36,"end":37,"heading":"Jesus answered, My kingdom is not of this world : if my kingdom were of this world, then would my ser- vants fight, that I should not be delivered to the Jews : but now is my kingdom not from hence.","excerpt":"Chrys. Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He hath His sovereignty from above; inasmuch as He is not mere man, but far greater and more glorious than man: If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews. Here He shews the weakness of an earthly kingdom, that it has its strength from its servants, whereas that higher kingdom is sufficient to itself, and wanting in nothing. And if His kingdom was thus the greater of the two, it follows that He was taken of His own will, and delivered up Himself. Aug. After shewing that His kingdom was not of this world, He adds, But now My kingdom is not from hence. He does not say, Not here, for His kingdom is here unto the end of the world, having within it the tares mixed with the wheat until the harvest. But yet it is not from hence, since it is a stranger in the world. Theophyl. Or He says, from hence, not, here; because He reigns in the world, and carries on the government of it, and disposes all things according to His will; but His kingdom is not from below, but from above, and before all ages. Heretics infer from these words that our Lord is a different person from the Creator of the world. But when He says, My kingdom is not from hence, He does not deprive the world of His government and superintendence, but only shews that His government is not human and corruptible. Pilate therefore said unto Him, Art Thou a King then? Jesus answered, Thou sayest that I am a King.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 83","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxxv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.36-37.2","start":36,"end":37,"heading":"Jesus answered, My kingdom is not of this world : if my kingdom were of this world, then would my ser- vants fight, that I should not be delivered to the Jews : but now is my kingdom not from hence.","excerpt":"Aug. He did not fear to confess Himself a King, but so replied as neither to deny that He was, nor yet to confess Himself a King in such sense as that His kingdom should be supposed to be of this world. He says, Thou sayest, meaning, Thou being carnal sayest it carnally. He continues, To this end was I born, and for this cause came I into the world, that should bear witness to the truth. The pronoun here, in hoc, must not be dwelt long on, in Mere as if it meant, in hdc re, but shortened, as if it stood, ad hoc natus sum, as the next words are, ad hoc veni in mundum. Wherein it is evident He alludes to His birth in the flesh, not to that divine birth which never had beginning.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.37.1","start":37,"end":37,"heading":"Pilate therefore said unto him, Art thou a king then ? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.","excerpt":"Theophyl. Or, to Pilate's question whether He was a King, our Lord answers, To this end was I born, i. to be a King. That I am born from a King, proves that I am a King. If then He was a King by birth, He hath nothing which He hath not received from another. For this I came, that I should bear witness to the truth, i. that I should make all men believe it. We must observe how He shews His humility here: when they accused Him as a malefactor, He bore it in silence; but when He is asked of His kingdom, then He talks with Pilate, instructs him, and raises his mind to higher things. That I should bear witness to the truth, shews that He had no crafty purpose in what He did. Aug. wjien bears witness to the truth, He bears witness to Himself; as He said above, i\" am the truth. But inasmuch as all men have not faith, He adds, Every one that is of the truth heareth My voice: heareth, that is, with the inward ear; obeys My voice, believes Me. Every one that is of the truth, hath reference to the grace by which He calleth according to His purpose. For as regards the nature in which we are created, since the truth created all, all are of the truth. But it is not all to whom it is given by the truth to obey the truth. For had He even said, Every one that heareth My voice is of the truth, it still would be thought that such were of the truth, because they obeyed the truth. But He does not say this, but, Every one that is of the truth heareth My voice. A man then is not of the truth, because he hears His voice, but hears His voice because he is of the truth. This grace is VER. er. st. conferred upon him by the truth.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html#iii.cxvi-p13","status":"detected","href":"/jhn/18/#v37-augustine","ref":"John 18:37"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.37.2","start":37,"end":37,"heading":"Pilate therefore said unto him, Art thou a king then ? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.","excerpt":"Theophyl. For it had almost vanished from the world, and become unknown in consequence of the general unbelief....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.39.1","start":39,"end":39,"heading":"But ye have a custom, that I should release unto you one at the passover : will ye therefore that I release unto you the King of the Jews ?","excerpt":"Aug. After Pilate had asked, What is truth? he Aug. bered a custom of the Jews, of releasing one prisoner at the xv' passover, and did not wait for Christ's answer, for fear of losing this chance of saving Him, which he much wished to do: And when he had this, he went out again unto the Jews.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.39.2","start":39,"end":39,"heading":"But ye have a custom, that I should release unto you one at the passover : will ye therefore that I release unto you the King of the Jews ?","excerpt":"Alcuin. Or, he did not wait to hear the reply, because he was unworthy to hear it. And saith unto them, I find no fault in Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.39.3","start":39,"end":39,"heading":"But ye have a custom, that I should release unto you one at the passover : will ye therefore that I release unto you the King of the Jews ?","excerpt":"Chrys. He did not say, He has sinned and is worthy of death; yet release Him at the feast; but acquitting Him in the first place, he does more than he need do, and asks it as a favour, that, if they are unwilling to let Him go as innocent, they will at any rate allow Him the benefit of the season: But ye have a custom, that I should release one unto you at the passover. This custom was not commanded in the law, but had been handed down by tradition from the old fathers, viz. that in remembrance of their deliverance out of Egypt, they should release a prisoner at the passover. Pilate tries to persuade them: Will ye therefore that I release unto you the King of the Jews. Aug. He could not dismiss the idea Aug. from his mind, that Jesus was King of the Jews; as if the Truth itself, whom he had just asked what it was, had inscribed it there as a title. Theophyl. Pilate is judicious in replying that Jesus had done nothing wrong, and that there was no reason to suspect Him of aiming at a kingdom. For they might be sure that if He set Himself up as a King, and a rival of the Roman empire, a Roman prefect would not release Him. When then He says, Will ye that I release unto you the King of the Jews? he clears Jesus of all guilt, and mocks the Jews, as if to say, Him whom ye accuse of thinking Himself a King, the same I bid you release: He does no such thing.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.18.40.1","start":40,"end":40,"heading":"Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.","excerpt":"Aug. Upon this they cried out: Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. We blame you not, O Jews, for releasing a guilty man at the passover, but for killing an innocent one. Yet unless this were done, it were not the true passover. Bede. Inasmuch then as they abandoned the Saviour, and sought out a robber, to this day the devil practises his robberies upon them....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 115, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxvi.html#iii.cxvi-p20","status":"detected","href":"/jhn/18/#v38-augustine","ref":"John 18:38–40"}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.18.1.1","start":1,"end":1,"heading":"When Jesus bad spoken these words","excerpt":"1. When Jesus bad spoken these words. In this narrative John passes by many things which the other three Evangelists relate, and he does so on purposej as his intention was to collect many things worthy of being recorded, about which they say nothing; and, therefore, let the reader go to the other Evangelists to find what is wanting here.\n\nOver the brook Kedron. In the Greek original there is an article prefixed to Kedron, which would seem to intimate that the brook takes its name from the cedars; but this is probably an error which has crept into the text; for the valley or brook Kedron is often mentioned in Scripture. The place was so called from its being dark or gloomy, because, being a hollow valley, it was shady, on that point, however, I do not dispute: I only state what is more probable.\n\nThe chief thing to be considered is, the intention of the Evangelist in pointing out the place; for his object was, to show that Christ went to death willingly. He came into a place which, he knew, was well known to Judas. Why did he do this but to present himself, of his own accord, to the traitor and to the enemies? Nor was he led astray by inadvertency, for he knew beforehand all that was to happen. John afterwards mentions also that he went forward to meet them. He therefore suffered death, not by constraint, but willingly, that he might be a voluntary sacrifice; for without obedience atonement would not have been obtained for us. Besides, he entered into the garden, not for the purpose of seeking a place of concealment, but that he might have a better opportunity, and greater leisure, for prayer. That he prayed three times to be delivered from death, (Matthew 26:44,) is not inconsistent with that voluntary obedience of which we have spoken; for it was necessary that he should contend with difficulties, that he might be victorious. Now, having subdued the dread of death, he advances to death freely and willingly.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.i.html","locus":null,"cites":[{"at":1677,"text":"Matthew 26:44","label":"Matthew 26:44","href":"/mat/26/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.3.1","start":3,"end":3,"heading":"Judas, therefore, having received a band of soldiers","excerpt":"3. Judas, therefore, having received a band of soldiers. That Judas came accompanied by soldiers and by so large a retinue, is a sign of a bad conscience, which always trembles without any cause. It is certain that the band of soldiers was borrowed from the governor, who also sent a captain at the head of a thousand soldiers; for, on account of sudden mutinies, a garrison was stationed in the city, and the governor himself kept a body-guard, wherever he was. The rest were officers sent by the priests; but John makes separate mention of the Pharisee, because they were more enraged than all the rest, as if they had cared more about religion.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.4.1","start":4,"end":4,"heading":"Jesus therefore, hnowing","excerpt":"4. Jesus therefore, hnowing. The Evangelist states more clearly with what readiness Christ went forward to death, but, at the same time, describes the great power which he exercised by a single word, in order to inform us that wicked men had no power over him, except so far as he gave permission.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.5.1","start":5,"end":5,"heading":"It is I","excerpt":"5. It is I. He replies mildly that he is the person whom they seek, and yet, as if they had been struck down by a violent tempest, or rather by a thunderbolt, he lays them prostrate on the ground. There was no want of power in him, therefore, to restrain their hands, if he had thought proper; but he wished to obey his Father, by whose decree he knew that he was called to die.\n\nWe may infer from this how dreadful and alarming to the wicked the voicc of Christ will be, when he shall ascend his throne to judge the world. At that time he stood as a lamb ready to be sacrificed; his majesty, so far as outward appearance was concerned, was utterly gone; and yet when he utters but a single word, his armed and courageous enemies fall down. And what was the word? He thunders no fearful excommunication against them, but only replies, It is I What then will be the result, when he shall come, not to be judged by a man, but to be the Judge of the living and the dead; not in that mean and despicable appearance but shining in heavenly glory, and accompanied by his angels? He intended, at that time, to give a proof of that efficacy which Isaiah ascribes to his voice. Among other glorious attributes of Christ, the Prophet relates that\n\nhe will strike the earth with the rod of his mouth, and will slay the wicked by the breath of his lips, (Isaiah 11:4.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.5.2","start":5,"end":5,"heading":"","excerpt":"True, the fulfillment of this prophecy is declared by Paul to be delayed till the end of the world, (2 Thessalonians 2:8.) Yet we daily see the wicked, with all their rage and pride, struck down by the voice of Christ; and, when those men fell down who had come to bind Christ, there was exhibited a visible token of that alarm which wicked men feel within themselves, whether they will or not, when Christ speaks by his ministers. Besides, as this was in some measure accidental to the voice of Christ, to whom it peculiarly belongs to raise up men who were lying in a state of death, he will undoubtedly display toward us such power as to raise us even to heaven.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.i.html","locus":null,"cites":[{"at":101,"text":"2 Thessalonians 2:8","label":"2 Thessalonians 2:8","href":"/2th/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.7.1","start":7,"end":7,"heading":"He therefore asked them again","excerpt":"7. He therefore asked them again. Hence it appears what is the powerful effect of that blindness with which God strikes the minds of wicked men, and how dreadful is their stupidity, when, by a just judgment of God, they have been bewitched by Satan. Oxen and asses, if they fall, are touched with some kind of feeling; but those men, after having had an open display of the divine power of Christ, proceed as fearlessly as if they had not perceived in him even the shadow of a man; nay, Judas himself remains unmoved. Let us learn, therefore, to fear the judgment of God, by which the reprobate, delivered into the hands of Satan, become more stupid than brute beasts. Nor can it be doubted that Satan hurried them on, with wild fury, to such a desperate hardihood; for there is no insanity that drives a man with such viohnee as this kind of blindness; Wicked men, after having been given over to a reprobate mind, (Romans 1:28,) care no more about rushing against God than if they had only to do with a fly. They feel his power, indeed, but not so as to be disposed to obey; for sooner will they be broken a hundred times than they will yield. In short, their malice is a veil to hinder them from observing the light of God; their obstinacy renders them harder than stones, so that they never suffer themselves to be subdued.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ii.html","locus":null,"cites":[{"at":917,"text":"Romans 1:28","label":"Romans 1:28","href":"/rom/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.8.1","start":8,"end":8,"heading":"I have told you that it is I","excerpt":"8. I have told you that it is I. Here we see how the Son of God not only submits to death of his own accord, that by his obedience he may blot out our transgressions, but also how he discharges the office of a good Shepherd in protecting his flock. He sees the attack of the wolves, and does not wait till they come to the sheep which have been committed to his care, but immediately goes forward to guard them. Whenever, therefore, either wicked men or devils make an attack upon us, let us not doubt that this good Shepherd is ready to aid us in the same manner. Yet by his example Christ has laid down to shepherds a rule which they ought to follow, if they wish to discharge their office in a right manner.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.9.1","start":9,"end":9,"heading":"I have lost none","excerpt":"9. I have lost none. This passage appears to be inappropriately quoted, as it relates to their souls rather than to their bodies; for Christ did not keep the apostles safe to the last, but this he accomplished, that, amidst incessant dangers, and even in the midst of death, still their eternal salvation was secured. I reply, the Evangelist does not speak merely of their bodily life, but rather means that Christ, sparing them for a time, made provision for their eternal salvation. Let us consider how great their weakness was; what do we think they would have done, if they had been brought to the test? While, therefore, Christ did not choose that they should be tried beyond the strength which he had given to them, he rescued them from eternal destruction. And hence we may draw a general doctrine, that, though he try our faith by many temptations, still he will never allow us to come into extreme danger without supplying us also with strength to overcome. And, indeed, we see how he continually bears with our weakness, when he puts himself forward to repel so many attacks of Satan and wicked men, because he sees that we are not yet able or prepared for them. In short, he never brings his people into the field of battle till they have been fully trained, so that even in perishing they do not perish, because there is gain provided for them both in death and in life.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.10.1","start":10,"end":10,"heading":"Then Simon Peter, having a sword, drew it","excerpt":"10. Then Simon Peter, having a sword, drew it. The Evangelist now describes the foolish zeal of Peter, who attempted to defend his Master in an unlawful manner. Boldly and courageously, indeed, he incurs great risk on Christ’s account; but as he does not consider what his calling demands, and what God permits, his action is so far from deserving praise, that he is severely blamed by Christ. But let us learn that, in the person of Peter, Christ condemns every thing that men dare to attempt out of their own fancy. This doctrine is eminently worthy of attention; for nothing is more common than to defend, under the cloak of zeal, every thing that we do, as if it were of no importance whether God approved, or not, what men suppose to be right, whose prudence is nothing else than mere vanity.\n\nIf we saw nothing faulty in the zeal of Peter, still we ought to be satisfied on this single ground, that Christ declares that he is displeased with it. But we see that it was not owing to him that Christ did not turn aside from death, and that his name was not exposed to perpetual disgrace; for, in offering violence to the captain and the soldiers, he acts the part of a highwayman, because he resists the power which God has appointed. Christ having already been more than enough hated by the world, this single deed might give plausibility to all the calumnies which his enemies falsely brought against him. Besides, it was exceedingly thoughtless in Peter to attempt to prove his faith by his sword, while he could not do so by his tongue. When he is called to make confession, he denies his Master; and now, without his Master’s authority, he raises a tumult.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.10.2","start":10,"end":10,"heading":"","excerpt":"Warned by so striking an example, let us learn to keep our zeal within proper bounds; and as the wantonness of our flesh is always eager to attempt more than God commands, let us learn that our zeal will succeed ill, whenever we venture to undertake any thing contrary to the word of God. It will sometimes happen that the commencement gives us flattering promises, but we shall at length be punished for our rashness. Let obedience, therefore, be the foundation of all that we undertake. We are also reminded, that those who have resolved to plead the cause of Christ do not always conduct themselves so skilfully as not to commit some fault; and, therefore, we ought the more earnestly to entreat the Lord to guide us in every action by the spirit of prudence.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.11.1","start":11,"end":11,"heading":"Put up thy sword into the sheath","excerpt":"11. Put up thy sword into the sheath. By this command Christ reproves Peter’s action. But we must attend to the reason, which is, that a private individual was not permitted to rise in opposition to those who had been invested with public authority; for this may be inferred from the other three Evangelists, who relate Christ’s general declaration,\n\nHe who strikes with the sword shall perish by the sword, (Matthew 26:52.)\n\nWe must also beware of repelling our enemies by force or violence, even when they unjustly provoke us, except so far as the institutions and laws of the community admit; for whoever goes beyond the limits of his calling, though he should gain the applause of the whole world, will never obtain for his conduct the approbation of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[{"at":409,"text":"Matthew 26:52","label":"Matthew 26:52","href":"/mat/26/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.11.2","start":11,"end":11,"heading":"Shall I not drink the cup which my Father hath given to me?","excerpt":"Shall I not drink the cup which my Father hath given to me? This appears to be a special reason why Christ ought to be silent, that he might be led as a lamb to be sacrificed, (Isaiah 53:7;) but it serves the purpose of an example, for the same patience is demanded from all of us. Scripture compares afflictions to medicinal draughts; for, as the master of a house distributes meat and drink to his children and servants, so God has this authority over us, that he has a right to treat every one as he thinks fit; and whether he cheers us by prosperity, or humbles us by adversity, he is said to administer a sweet or a bitter draught. The draught appointed for Christ was, to suffer the death of the cross for the reconciliation of the world. He says, therefore, that he must drink the cup which his Father measured out and delivered to him.\n\nIn the same manner we, too, ought to be prepared for enduring the cross. And yet we ought not to listen to fanatics, who tell us that we must not seek remedies for diseases and any other kind of distresses, lest we reject the cup which the Heavenly Father presents to us. Knowing that we must once die, (Hebrews 9:27,) we ought to be prepared for death; but the time of our death being unknown to us, the Lord permits us to defend our life by those aids which he has himself appointed. We must patiently endure diseases, however grievous they may be to our flesh; and though they do not yet appear to be mortal, we ought to seek alleviation of them; only we must be careful not to attempt any thing but what is permitted by the word of God. In short, provided that this remain always fixed in our hearts, Let the will of the Lord be done, (Acts 21:14,) when we seek deliveralice from the evils which press upon us, we do not fail to drink the cup which the Lord has given to us.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[{"at":177,"text":"Isaiah 53:7","label":"Isaiah 53:7","href":"/isa/53/#v7","status":"detected"},{"at":1149,"text":"Hebrews 9:27","label":"Hebrews 9:27","href":"/heb/9/#v27","status":"detected"},{"at":1685,"text":"Acts 21:14","label":"Acts 21:14","href":"/act/21/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.12.1","start":12,"end":12,"heading":"Then the band of soldiers and the captain","excerpt":"12. Then the band of soldiers and the captain. It might be thought strange that Christ, who laid the soldiers prostrate on the ground by a single word, now allows himself to be taken; for if he intended at length to surrender to his enemies, what need was there for performing such a miracle? But the demonstration of divine power was advantageous in two respects; for, first, it serves to take away the offense, that we may not think that Christ yielded as if he had been overcome by weakness; and, secondly, it proves that in dying he was altogether voluntary. So far as it was useful, therefore, he asserted his power against his enemies; but when it was necessary to obey the Father, he restrained himself, that he might be offered as a sacrifice. But let us remember that the body of the Son of God was bound, that our souls might be loosed from the cords of sin and of Satan.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.13.1","start":13,"end":13,"heading":"And led him away to Annas first","excerpt":"13. And led him away to Annas first. The other Evangelists omit this circumstance, because it does not greatly affect the substance of the narrative; for nothing was done there that was worthy of being recorded. Perhaps the convenience of the place induced them to imprison Christ in the house of Annas, till the high priest assembled the council.\n\nThe high priest of that year. He does not mean that the office of the high priesthood was annual, as many have falsely imagined, but that Caiaphas was high priest at that time, which appears plainly from Josephus. By the injunction of the Law, this honor was perpetual, and ended only at the death of him who held it; but ambition and intestine broils gave occasion to the Roman governors to dethrone one high priest and put another in his room, at their own pleasure, either for money or for favor. Thus Vitellius deposed Caiaphas, and appointed Jonathan, the son of Annas, to be his successor.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.14.1","start":14,"end":14,"heading":"Who had given counsel to the Jews","excerpt":"14. Who had given counsel to the Jews. The Evangelist repeats the opinion of Caiaphas, which formerly came under our notice; for God employed the foul mouth of a wicked and treacherous high priest to utter a prediction, (John 11:50,) just as he guided the tongue of the prophet Baham, contrary to his wish, so that he was constrained to bless the people, though he desired to curse them, to gain favor with king Balak, (Numbers 23:7, 8.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iii.html","locus":null,"cites":[{"at":221,"text":"John 11:50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.15.1","start":15,"end":15,"heading":"And another disciple","excerpt":"15. And another disciple. Some have been led astray, by a slight conjecture, to suppose that this disciple was the Evangelist John, because he is accustomed to speak of himself without mentioning his name. But what intimacy with a proud high priest could John have, who was a mean fisherman? And how was it possible for him, being one of Christ’s household, to be in the habit of visiting the house of the high priest? It is more probable that he was not one of the twelve, but that he is called a disciple, because he had embraced the doctrine of the Son of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.15.2","start":15,"end":15,"heading":"","excerpt":"John is not very exact in arranging the narrative, being satisfied with drawing up a brief summary; for, after having related that Peter once denied Christ, he intermingles other matters, and afterwards returns to the other two denials. Inattentive readers were led by this circumstance to conclude that the first denial took place in the house of Annas. The words, however, convey no such meaning, but rather state clearly that it was the high priest’s maid that constrained Peter to deny Christ. We must, therefore, understand that, when Christ was brought before the high priest, admission was not granted to any person who chose, but that the disciple who was known to the high priest requested, as a personal favor, that Peter might be admitted. There is no reason to doubt that godly zeal was the motive that induced both of them to follow Christ; but since Christ had plainly declared that he spared Peter and the others, he who was so weak would have found it to be far better for him to groan and pray in some dark corner than to go into the presence of men. He now undertakes, with great earnestness, the performance of a duty from which Christ had released him; and when he comes to the confession of faith, in which he ought to have persevered even to death, his courage fails. We ought always to consider what the Lord requires from us, that those who are weak may not undertake what is not necessary.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.17.1","start":17,"end":17,"heading":"Then the maid that kept the door said to Peter. Peter","excerpt":"17. Then the maid that kept the door said to Peter. Peter is introduced into the high priest’s hall; but it cost him very dear, for, as soon as he sets his foot within it, he is constrained to deny Christ. When he stumbles so shamefully at the first step, the foolishness of his boasting is exposed. He had boasted that he would prove to be a valiant champion, and able to meet death with firmness; and now, at the voice of a single maid, and that voice unaccompanied by threatening, he is confounded and throws down his arms. Such is a demonstration of the power of man. Certainly, all the strength that appears to be in men is smoke, which a breath immediately drives away. When we are out of the battle, we are too courageous; but experience shows that our lofty talk is foolish and groundless; and, even when Satan makes no attacks, we contrive for ourselves idle alarms which disturb us before the time. The voice of a feeble woman terrified Peter: and what is the case with us? Do we not continually tremble at the rustling of a falling leaf? A false appearance of danger, which was still distant, made Peter tremble: and are we not every day led away from Christ by childish absurdities? In short, our courage is of such a nature, that, of its own accord, it gives way where there is no enemy; and thus does God revenge the arrogance of men by reducing fierce minds to a state of weakness. A man, filled not with fortitude but with wind, promises that he will obtain an easy victory over the whole world; and yet, no sooner does he see the shadow of a thistle, than he immediately trembles. Let us therefore learn not to be brave in any other than the Lord.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.17.2","start":17,"end":17,"heading":"I am not","excerpt":"I am not. This does not seem, indeed, to be an absolute denial of Christ; but when Peter is afraid to acknowledge that he is one of Christs disciples, it amounts to an assertion that he has nothing to do with him. This ought to be carefully observed, that no one may imagine that he has escaped by acting the part of a sophist, when it is only in an indirect manner that he shrinks from the confession of his faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.18.1","start":18,"end":18,"heading":"And Simon Peter was standing with them","excerpt":"18. And Simon Peter was standing with them. When the evangelist adds that Peter was standing near the fire, along with the others and servants, this serves to connect the various parts of the narrative, as we shall afterwards see. But this shows how great was Peter’s stupidity, when, without the least concern, he warmed himself along with a multitude of wicked men, after having denied his Master; though it is possible that he may have been restrained by fear lest, in going out of the high priest’s house, he should fall into another danger of the same kind.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.19.1","start":19,"end":19,"heading":"The high priest then asked Jesus","excerpt":"19. The high priest then asked Jesus. The high priest interrogates Christ, as if he had been some seditious person, who had split the Church into parties by collecting disciples; and he interrogates him as if he had been a false prophet, who had endeavored to corrupt the purity of the faith by new and perverse doctrines. Our Lord Jesus Christ, having completely and faithfully discharged the office of teacher, does not enter into a new defense; but, that he may not abandon the cause of truth, he shows that he was prepared to defend all that he had taught. Yet he likewise reproves the impudence of the high priest, who inquires about a matter perfectly well known, as if it had been doubtful. Not satisfied with having rejected the Redeemer offered, together with the salvation promised to them, they likewise condemn all the exposition of the Law.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.20.1","start":20,"end":20,"heading":"I spoke openly in the world","excerpt":"20. I spoke openly in the world. It is a childish error into which some have fallen, who think that this reply of Christ condemns those who expound the word of God in private apartments, when the tyranny of wieked men does not allow them to expound it publicly; for Christ does not argue as to what is lawful and what is not lawful, but his intention was to put down the insolent malice of Caiaphas.\n\nThis passage, however, appears to be inconsistent with another saying of Christ, where he enjoins the apostles to\n\nproclaim on the house-tops what he had whispered in their ear, (Matthew 10:27;)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.20.2","start":20,"end":20,"heading":"","excerpt":"and again, when he declares that\n\nit is not given to all to know the mysteries of the kingdom of heaven, (Matthew 13:14)\n\nand that he therefore confers this favor on none but the twelve apostles. I answer, when he says in the passage now under review, that he spoke nothing in secret, this refers to the substance of the doctrine, which was always the same, though the form of teaching it was various; for he did not speak differently among the disciples, so as to instruct them in something different; nor did he act cunningly, as if he purposely intended to conceal from the people what he spoke to a small number of persons in the house. He could, therefore, testify with a good conscience that he had openly declared and honestly proclaimed the substance of his doctrine.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[{"at":106,"text":"Matthew 13:14","label":"Matthew 13:14","href":"/mat/13/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.22.1","start":22,"end":22,"heading":"When he had said these things","excerpt":"22. When he had said these things. This is added, in order to inform us, first, how great was the rage of the enemies of Christ, and how tyrannical their government was; and, secondly, what sort of discipline existed among those priests. They sit like judges, but they are as cruel as ferocious beasts. A council is assembled, in which the utmost gravity ought to have prevailed; and yet a single officer is so daring and presumptuous, that, in the midst of the judicial proceedings, and in the presence of the judges, he strikes the person accused, who was not found to be in any respect guilty. We need not wonder, therefore, that the doctrine of Christ is condemned by so barbarous an assembly, from which not only all justice, but likewise all humanity and modesty, are banished.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.23.1","start":23,"end":23,"heading":"If I have spoken evil","excerpt":"23. If I have spoken evil. That is, “If I have sinned, accuse me, that, when the cause has been tried, I may be punished according to the offense; for this is not a lawful mode of procedure, but very different order and very different modesty ought to be maintained in judicial courts.” Christ complains, therefore, that a grievous injury has been clone to him, if he has committed no offense, and that, even if he has committed an offense, still they ought to proceed in a lawful manner, and not with rage and violence.\n\nBut Christ appears not to observe, in the present instance, the rule which he elsewhere lays down to his followers; for he does not\n\nhold out the right cheek to him who had struck him on the left, (Matthew 5:39.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.23.2","start":23,"end":23,"heading":"","excerpt":"I answer, in Christian patience it is not always the duty of him who has been struck to brook the injury done him, without saying a word, but, first, to endure it with patience, and, secondly, to give up all thoughts of revenge, and to endeavor to overcome evil by good, (Romans 12:21.) Wicked men are already too powerfully impelled by the spirit of Satan to do injury to others, in order that nobody may provoke them. It is a foolish exposition of Christ’s words, therefore, that is given by those who view them in such a light as if we were commanded to hold out fresh inducements to those who already are too much disposed to do mischief; for he means nothing else than that each of us should be more ready to bear a second injury than to take revenge for the first; so that there is nothing to prevent a Christian man from expostulating, when he has been unjustly treated, provided that his mind be free from rancour, and his hand from revenge.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[{"at":272,"text":"Romans 12:21","label":"Romans 12:21","href":"/rom/12/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.24.1","start":24,"end":24,"heading":"Now Annas had sent him bound","excerpt":"24. Now Annas had sent him bound. This sentence must be read by way of parenthesis; for, having said that Christ was taken to the house of Annas, and having continued his narrative, as if the assembly of the priests had been held there, the Evangelist now reminds the reader that Christ was taken from the house of Annas to the high priest’s house. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.25.1","start":25,"end":25,"heading":"He denied it","excerpt":"25. He denied it. How shocking the stupidity of Peter, who, after having denied his Master, not only has no feeling of repentance, but hardens himself by the very indulgence he takes in sinning! If each of them in his turn had asked him, he would not have hesitated to deny his Master a thousand times. Such is the manner in which Satan hurries along wretched men, after having degraded them. We must also attend to the circumstance which is related by the other Evangelists, (Matthew 26:74; Mark 14:71,) that he began to curse and to swear, saying, that he did not know Christ. Thus it happens to many persons every day. At first, the fault will not be very great; next, it becomes habitual, and at length, after that conscience has been laid asleep, he who has accustomed himself to despise God will think nothing unlawful for him, but will dare to commit the greatest wickedness. There is nothing better for us, therefore, than to be early on our guard, that he who is tempted by Satan, while he is yet uncorrupted, may not allow himself the smallest indulgence.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vi.html","locus":null,"cites":[{"at":477,"text":"Matthew 26:74","label":"Matthew 26:74","href":"/mat/26/#v74","status":"detected"},{"at":492,"text":"Mark 14:71","label":"Mark 14:71","href":"/mrk/14/#v71","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.27.1","start":27,"end":27,"heading":"Immediately the coch crew","excerpt":"27. Immediately the coch crew. The Evangelist mentions the crowing of the coch, in order to inform us, that Peter was warned by God at the very time; and for this reason the other Evangelists tell us, that he then remembered the words of the Lord, (Matthew 26:75; Mark 14:72,) though Luke relates that the mere crowing of the cock did not produce any effect on Peter, till Christ looked at him, (Luke 22:61.) Thus, when any person has once begun to fall through the suggestions of Satan, no voice, no sign, no warning, will bring him back, until the Lord himself cast his eyes upon him.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vi.html","locus":null,"cites":[{"at":249,"text":"Matthew 26:75","label":"Matthew 26:75","href":"/mat/26/#v75","status":"detected"},{"at":264,"text":"Mark 14:72","label":"Mark 14:72","href":"/mrk/14/#v72","status":"detected"},{"at":396,"text":"Luke 22:61","label":"Luke 22:61","href":"/luk/22/#v61","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.28.1","start":28,"end":28,"heading":"Then they lead Jesus","excerpt":"28. Then they lead Jesus. That trial, which the Evangelist mentions, took place before daybreak; and yet there can be no doubt, that they had their bellows at work throughout the whole of the city to inflame the people. Thus the rage of the people was suddenly kindled, as if all, with one consent, demanded that Christ should be put to death, Now, the trial was conducted by the priests, not that they had it in their power to pronounce a sentence, but that, after having excited a prejudice against him by their previous decislon, they might deliver him to the governor, as if he had already been fully tried. The Romans gave the name Praetorium both to the governor’s house or palace, and to the judgment-seat, where he was wont to decide causes.\n\nThat they might not be defiled. In abstaining from all defilement, that, being purified according to the injunction of the Law, they may eat the Lord’s Passover, their religion, in this respect, deserves commendation. But there are two faults, and both of them are very heinous. The first is, they do not consider that they carry more pollution within their hearts, than they can contract by entering any place however profane; and the second is, they carry to excess their care about smaller matters, and neglect what is of the highest importance.\n\nTo the defiled and to unbelievers, says Paul, nothing is pure; because their minds are polluted, (Titus 1:15.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.28.2","start":28,"end":28,"heading":"","excerpt":"But these hypocrites, though they are so full of malice, ambition, fraud, cruelty, and avarice, that they almost infect heaven and earth with their abominable smell, are only afraid of external pollutions. So then it is an intolerable mockery, that they expect to please God, provided that they do not contract defilement by touching some unclean thing, though they have disregarded true purity.\n\nAnother fault connected with hypocrisy is, that, while it is careful in performing ceremonies, it makes no scruple of neglecting matters of the highest importance; for God enjoined on the Jews those ceremonies which are contained in the Law, for no other reason, than that they might be habituated to the love and practice of true holiness. Besides, no part of the Law forbade them to enter into the house of a Gentile, but it was a precaution derived from the traditions of the fathers, that no person might, through oversight, contract any pollution from an unclean house. But those venerable expounders of the Law, while they carefully strain at a gnat, swallow the camel without any hesitation, (Matthew 23:24;) and it is usual with hypocrites to reckon it a greater crime to kill a flea than to kill a man. This fault is closely allied to the other, of greatly preferring the traditions of men to the holy commandments of God. In order that they may eat the passover in a proper manner, they wish to keep themselves pure; but they suppose uncleanness to be confined within the wails of the governor’s house, and yet they do not hesitate, while heaven and earth are witnesses, to pursue an innocent person to death. In short, they observe the shadow of the passover with a false and pretended reverence, and yet not only do they violate the true passover by sacrilegious hands, but endeavor, as far as lies in their power, to bury it in eternal oblivion,","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vii.html","locus":null,"cites":[{"at":1097,"text":"Matthew 23:24","label":"Matthew 23:24","href":"/mat/23/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.29.1","start":29,"end":29,"heading":"Pilate therefore went out to them","excerpt":"29. Pilate therefore went out to them. This heathen is not unwilling to encourage a superstition, which he ridicules and despises; but in the main point of the cause, he performs the duty of a good judge, when he orders them, if they have any accusation, to bring it forward. The priests, on the other hand, not having sufficient authority to condemn him whom they pronounce to be guilty, make no other reply, than that he ought to abide by their previous decision.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.30.1","start":30,"end":30,"heading":"If he were not a malefactor, we would not have delivered him to thee","excerpt":"30. If he were not a malefactor, we would not have delivered him to thee. They indirectly complain of Pilate, that he has not a proper reliance on their integrity. “Why do you not, without further concerns” say they, “hold it to be certain, that the person whom we prosecute deserves to die?” Such is the manner in which wicked men, whom God has raised to a high degree of honor, blinded as it were by their own greatness, allow themselves to do whatever they choose. Such, too, is the intoxicating nature of pride. They wish that Christ should be reckoned a malefactor, and for no other reason but because they accuse him. But if we come to the truth of the matter, what deeds of a malefactor shall we find in him, except that he has cured every kind of diseases, has driven the devils out of men, has made the paralytics and the lame to walk, has restored sight to the blind, hearing to the deaf, and life to the dead? Such were the real facts, and those men knew them well; but, as I said a little ago, when men are intoxicated with pride, nothing is more difficult than to arouse them to form a sound and correct judgment.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.31.1","start":31,"end":31,"heading":"According to your law","excerpt":"31. According to your law. Pilate, offended by their barbarous and violent proceedings, undoubtedly reproaches them by stating that this form of condemnation, which they were eager to carry into effcct, was at variance with the common law of all nations and with the feelings of mankind; and, at the same time he censures them for boasting that they had a law given to them by God.\n\nTake you him. He says this ironically; for he would not have allowed them to pronounce on a man a sentence of capital punishment; but it is as if he had said, “Were he in your power, he would instantly be executed, without being heard in his own defense; and, is this the equity of your Law, to condemn a man without any crime?” Thus do wicked men, falsely assuming the name of God as an excuse for their conduct, expose his holy doctrine to the reproaches of enemies, and the world eagerly seizes on it as an occasion of slander.\n\nWe are not allowed. Those who think that the Jews refuse an offer, which Pilate had made to them, are mistaken; but rather, knowing that he had said to them in mockery, Take you him, they reply, “You would not allow it; and since you are the judge, execute your office.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.32.1","start":32,"end":32,"heading":"That the word of Jesus might be fulfilled","excerpt":"32. That the word of Jesus might be fulfilled. Finally, the Evangelist adds, that it was necessary that this should be done, in order that the prediction which Christ had uttered\n\nmight be fulfilled, The Son of man shall be delivered into the hands of the Gentiles, (Matthew 20:19.)\n\nAnd, indeed, if we wish to read with advantage the history of Christ’s death, the chief point is, to consider the eternal purpose of God. The Son of God is placed before the tribunal of a mortal man. If we suppose that this is done by the caprice of men, and do not raise our eyes to God, our faith must necessarily be confounded and put to shame. But when we perceive that by the condemnation of Christ, our condemnation before God is blotted out, because it pleased the Heavenly Father to take this method of reconciling mankind to himself, raised on high by this single consideration, we boldly, and without shame, glory even in Christ’s ignominy. Let us therefore learn, in each part of this narrative, to turn our eyes to God as the Author of our redemption.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.vii.html","locus":null,"cites":[{"at":267,"text":"Matthew 20:19","label":"Matthew 20:19","href":"/mat/20/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.33.1","start":33,"end":33,"heading":"Then Pilate went again into the hall","excerpt":"33. Then Pilate went again into the hall. It is probable that many things were said on both sides, which the Evangelist passes over; and this conclusion might be readily drawn from the other Evangelists. But John dwells chiefly on a single point, that Pilate made a laborious inquiry whether Christ was justly or unjustly accused. In the presence of the people, who were inflamed with sedition, nothing could be done but in a riotous manner. He therefore goes again into the hall; and, indeed, his intention is to acquit Christ, but Christ himself, in order that he may obey his Father, presents himself to be condemned; and this is the reason why he is so sparing in his replies. Having a judge who was favorable, and who would willingly have lent an ear to him, it was not difficult for him to plead his cause; but he considers for what purpose he came down into the world, and to what he is now called by the Father. Of his own accord, therefore, he refrains from speaking, that he may not escape from death.\n\nArt thou the King of the Jews? It would never have struck Pilate’s mind to put this question about the kingdom, if this charge had not been brought against Christ by the Jews. Now, Pilate takes up what was more offensive than all the rest, that, having disposed of it, he may acquit the prisoner. The tendency of Christ’s answer is to show that there is no ground for that accusation; and thus it contains an indirect refutation; as if he had said, “It is absurd to bring that charge against me, for not even the slightest suspicion of it can fall upon me.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.33.2","start":33,"end":33,"heading":"","excerpt":"Pilate appears to have taken amiss that Christ asked him why he suspected him of such a crime; and, therefore, he angrily reproaches him, that all the evil comes from his own nation. “I sit here as a judge,” says he; “it is not foreigners, but your own countrymen, who accuse you. There is no reason, therefore, why you should involve me in your quarrels. You would be allowed by me and by the Romans to live at peace; but you raise disturbances among yourselves, and I am reluctantly compelled to bear a part in them.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.36.1","start":36,"end":36,"heading":"My kingdom is not of this world","excerpt":"36. My kingdom is not of this world. By these words he acknowledges that he is a king, but, so far as was necessary to prove his innocence, he clears himself of the calumny; for he declares, that there is no disagreement between his kingdom and political government or order; as if he had said, “I am falsely accused, as if I had attempted to produce a disturbance, or to make a revolution in public affairs. I have preached about the kingdom of God; but that is spiritual, and, therefore, you have no right to suspect me of aspiring to kingly power.” This defense was made by Christ before Pilate, but the same doctrine is useful to believers to the end of the world; for if the kingdom of Christ were earthly, it would be frail and changeable, because\n\nthe fashion of this world passeth away, (1 Corinthians 7:31;)\n\nbut now, since it is pronounced to be heavenly, this assures us of its perpetuity. Thus, should it happen, that the whole world were overturned, provided that our consciences are always directed to the kingdom of Christ, they will, nevertheless, remain firm, not only amidst shakings and convulsions, but even amidst dreadful ruin and destruction. If we are cruelly treated by wicked men, still our salvation is secured by the kingdom of Christ, which is not subject to the caprice of men. In short, thouglh there are innumerable storms by which the world is continually agitated, the kingdom of Christ, in which we ought to seek tranquillity, is separated from the world.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.viii.html","locus":null,"cites":[{"at":796,"text":"1 Corinthians 7:31","label":"1 Corinthians 7:31","href":"/1co/7/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.36.2","start":36,"end":36,"heading":"","excerpt":"We are taught, also, what is the nature of this kingdom; for if it made us happy according to the flesh, and brought us riches, luxuries, and all that is desirable for the use of the present life, it would smell of the earth and of the world; but now, though our condition be apparently wretched, still our true happiness remains unimpaired. We learn from it, also, who they are that belong to this kingdom; those who, having been renewed by the Spirit of God, contemplate the heavenly life in holiness and righteousness. Yet it deserves our attention, likewise, that it is not said, that the kingdom of Christ is not in this world; for we know that it has its seat in our hearts, as also Christ says elsewhere, The kingdom of God is within you, (Luke 17:21.) But, strictly speaking, the kingdom of God, while it dwells in us, is a stranger to the world, because its condition is totally different.\n\nMy servants would strive. He proves that he did not aim at an earthly kingdom, because no one moves, no one takes arms in his support; for if a private individual lay claim to royal authority, he must gain power by means of seditious men. Nothing of this kind is seen in Christ; and, therefore, it follows that he is not an earthly king.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.viii.html","locus":null,"cites":[{"at":747,"text":"Luke 17:21","label":"Luke 17:21","href":"/luk/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.36.3","start":36,"end":36,"heading":"","excerpt":"But here a question arises, Is it not lawful to defend the kingdom of Christ by arms? For when Kings and Princes are commanded to kiss the Son of God, (Psalm 2:10-12) not only are they enjoined to submit to his authority in their private capacity, but also to employ all the power that they possess, in defending the Church and maintaining godliness. I answer, first, they who draw this conclusion, that the doctrine of the Gospel and the pure worship of God ought not to be defended by arms, are unskillful and ignorant reasoners; for Christ argues only from the facts of the case in hand, how frivolous were the calumnies which the Jews had brought against him. Secondly, though godly kings defend the kingdom of Christ by the sword, still it is done in a different manner from that in which worldly kingdoms are wont to be defended; for the kingdom of Christ, being spiritual, must be founded on the doctrine and power of the Spirit. In the same manner, too, its edification is promoted; for neither the laws and edicts of men, nor the punishments inflicted by them, enter into the consciences. Yet this does not hinder princes from accidentally defending the kingdom of Christ; partly, by appointing external discipline, and partly, by lending their protection to the Church against wicked men. It results, however, from the depravity of the world, that the kingdom of Christ is strengthened more by the blood of the martyrs than by the aid of arms.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.viii.html","locus":null,"cites":[{"at":152,"text":"Psalm 2:10-12","label":"Psalms 2:10–12","href":"/psa/2/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.37.1","start":37,"end":37,"heading":"Thou sayest that I am a king","excerpt":"37. Thou sayest that I am a king. Although Pilate had already learned, from the former answer, that Christ claims for himself some sort of kingdom, yet now Christ asserts the same thing more firmly; and, not satisfied with this, he makes an additional statement, which serves for a seal, as it were, to ratify what he had said. Hence we infer, that the doctrine concerning Christ’s kingdom is of no ordinary importance, since he has deemed it worthy of so solemn an affirmation.\n\nFor this cause was I born, that I may bear witness to the truth. This is, no doubt, a general sentiment; but it must be viewed in relation to the place which it holds in the present passage. The words mean, that it is natural for Christ to speak the truth; and, next, that he was sent for this purpose by the Father; and, consequently, that this is his peculiar office. There is no danger, therefore, that we shall be deceived by trusting him, since it is impossible that he who has been commissioned by God, and whose natural disposition leads him to maintain the truth, shall teach any thing that is not true.\n\nEvery one that is of the truth. Christ added this, not so much for the purpose of exhorting Pilate, (for he knew that he would gain nothing by doing so,) as of defending his doctrine against the base reproaches which had been cast on it; as if he had said, “It is imputed to me as a crime that I have asserted that I am a king; and yet this is an unquestionable truth, which is received with reverence and without hesitation by all who have a correct judgment and a sound understanding.” When he says, that they are of the truth he does not mean that they naturally know the truth, but that they are directed by the Spirit of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.38.1","start":38,"end":38,"heading":"What is truth?","excerpt":"38. What is truth? Some think that Pilate puts this question through curiosity, as irreligious men are sometimes accustomed to be eagerly desirous of learning something that is new to them, and yet do not know why they wish it; for they intend nothing more than to gratify their ears. For my own part, I rather think that it is an expression of disdain; for Pilate thought himself highly insulted when Christ represented him as destitute of all knowledge of the truth. Here we see in Pilate a disease which is customary among men. Though we are all aware of our ignorance, yet there are few who are willing to confess it; and the consequence is, that the greater part of men reject the true doctrine. Afterwards, the Lord, who is the Teacher of the humble, blinds the proud, and thus inflicts on them the punishment which they deserve. From the same pride arises such disdain, that they do not choose to submit to learn, because all lay claim to sagacity and acuteness of mind. Truth is believed to be a common thing; but God declares, on the contrary, that it far exceeds the capacity of the human understanding.\n\nThe same thing happens in other matters. The principal articles of theology are, the curse pronounced on the human race, the corruption of nature, the mortification of the flesh, the renewal of the life, the reconciliation effected by free grace through the only sacrifice, the imputation of righteousness, by means of which a sinner is accepted by God, and the illumination of the Holy Spirit. These, being paradoxes, are disdainfully rejected by the ordinary understanding of men. Few, therefore, make progress in the school of God, because we scarcely find one person in ten who attends to the first and elementary instructions; and why is this, but because they measure the secret wisdom of God by their own understanding?","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.38.2","start":38,"end":38,"heading":"","excerpt":"That Pilate spoke in mockery is evident from this circumstance, that he immediately goes out. In short, he is angry with Christ for boasting that he brings forward the truth, which formerly lay hidden in darkness. Yet this indignation of Pilate shows that wicked men never reject the doctrine of the Gospel so spitefully as not to be somewhat moved by its efficacy; for, though Pilate did not proceed so far as to become humble and teachable, yet he is constrained to feel some inward compunction.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.39.1","start":39,"end":39,"heading":"But you have a custom","excerpt":"39. But you have a custom. Pilate was all along pondering in what way he might save Christ’s life; but, the people being so fiercely enraged, he attempted to keep a middle path, in order to allay their fury; for he thought that it would be enough if Christ, being dismissed as a malefactor, were marked with perpetual ignominy. He therefore selects Barabbas above all others, in order that, by a comparison with that man, the hatred which they bore to Christ might be softened down; for Barabbas was universally and strongly detested on account of his atrocious crimes. And, indeed, is there any thing more detestable than a robber? But Luke (Luke 23:19) relates that, in addition to this, he was guilty of other crimes.\n\nThat the Jews preferred him to Christ, did not happen without a singular interposition of the providence of God; for it would have been highly unbecoming, that the Son of God should be rescued from death by so dishonorable a price. Yet by his death, he was thrown into the deepest ignominy, so that, in consequence of the release of Barabbas, he was crucified between two robbers; for he had taken upon himself the sins of all, which could not be expiated in any other way; and the glory of his resurrection, by which it was speedily followed, caused his death itself to be a splendid triumph.\n\nThis custom, by which the Roman governor delivered up to the Jews, every year, at the passover, some criminal, involved a base and heinous crime. It was done, no doubt in order to honor the sacredness of the day, but was, in reality, nothing else than a shameful profanation of it; for Scripture declares, that","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ix.html","locus":null,"cites":[{"at":643,"text":"Luke 23:19","label":"Luke 23:19","href":"/luk/23/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.18.39.2","start":39,"end":39,"heading":"","excerpt":"he who acquitteth the guilty is abomination in the sight of God, (Proverbs 17:15;)\n\nand therefore he is far from taking delight in that improper kind of forgiveness. Let us learn by this example, that nothing is more ridiculous, than to attempt to serve God by our inventions; for, as soon as men begin to follow their own imaginations, there will be no end till, by falling into some of the most absurd fooleries, they openly insult God. The rule for the worship of God, therefore, ought to be taken from nothing else than from his own appointment.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.viii.ix.html","locus":null,"cites":[{"at":66,"text":"Proverbs 17:15","label":"Proverbs 17:15","href":"/pro/17/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.18.1-2.1","start":1,"end":2,"heading":"Our Lord Jesus, like a bold champion, takes the field first","excerpt":"I. Our Lord Jesus, like a bold champion, takes the field first (v. 1, 2): When he had spoken these words, preached the sermon, prayed his prayer, and so finished his testimony, he would lose no time, but went forth immediately out of the house, out of the city, by moon-light, for the passover was observed at the full moon, with his disciples (the eleven, for Judas was otherwise employed), and he went over the brook Cedron, which runs between Jerusalem and the mount of Olives, where was a garden, not his own, but some friend's, who allowed him the liberty of it. Observe,\n\n1. That our Lord Jesus entered upon his sufferings when he had spoken these words, as Matt. xxvi. 1, When he had finished all these sayings. Here it is intimated, (1.) That our Lord Jesus took his work before him. The office of the priest was to teach, and pray, and offer sacrifice. Christ, after teaching and praying, applies himself to make atonement. Christ had said all he had to say as a prophet, and now he addresses himself to the discharge of his office as a priest, to make his soul an offering for sin; and, when he had gone through this, he entered upon his kingly office. (2.) That having by his sermon prepared his disciples for this hour of trial, and by his prayer prepared himself for it, he then courageously went out to meet it. When he had put on his armour, he entered the lists, and not till then. Let those that suffer according to the will of God, in a good cause, with a good conscience, and having a clear call to it, comfort themselves with this, that Christ will not engage those that are his in any conflict, but he will first do that for them which is necessary to prepare them for it; and if we receive Christ's instructions and comforts, and be interested in his intercession, we may, with an unshaken resolution, venture through the greatest hardships in the way of duty.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":64,"text":"v. 1, 2","label":"John 18:1–2","href":"/jhn/18/#v1","status":"detected"},{"at":664,"text":"Matt. xxvi. 1","label":"Matthew 26:1","href":"/mat/26/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.1-2.2","start":1,"end":2,"heading":"That he went forth with his disciples","excerpt":"2. That he went forth with his disciples. Judas knew what house he was in in the city, and he could have staid and met his sufferings there; but, (1.) He would do as he was wont to do, and not alter his method, either to meet the cross or to miss it, when his hour was come. It was his custom when he was at Jerusalem, after he had spent the day in public work, to retire at night to the mount of Olives; there his quarters were, in the skirts of the city, for they would not make room for him in the palaces, in the heart of the town. This being his custom, he could not be put out of his method by the foresight of his sufferings, but, as Daniel, did then just as he did aforetime, Dan. vi. 10. (2.) He was as unwilling that there should be an uproar among the people as his enemies were, for it was not his way to strive or cry. If he had been seized in the city, and a tumult raised thereby, mischief might have been done, and a great deal of blood shed, and therefore he withdrew. Note, When we find ourselves involved in trouble, we should be afraid of involving others with us. It is no disgrace to the followers of Christ to fall tamely. Those who aim at honour from men value themselves upon a resolution to sell their lives as dearly as they can; but those who know that their blood is precious to Christ, and that not a drop of it shall be shed but upon a valuable consideration, need not stand upon such terms. (3.) He would set us an example in the beginning of his passion, as he did at the end of it, of retirement from the world. Let us go forth to him, without the camp, bearing his reproach, Heb. xiii. 13. We must lay aside, and leave behind, the crowds, and cares, and comforts, of cities, even holy cities, if we would cheerfully take up our cross, and keep up our communion with God therein.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":684,"text":"Dan. vi. 10","label":"Daniel 6:10","href":"/dan/6/#v10","status":"detected"},{"at":1610,"text":"Heb. xiii. 13","label":"Hebrews 13:13","href":"/heb/13/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.1-2.3","start":1,"end":2,"heading":"That he went over the brook Cedron","excerpt":"3. That he went over the brook Cedron. He must go over this to go to the mount of Olives, but the notice taken of it intimates that there was something in it significant; and it points, (1.) At David's prophecy concerning the Messiah (Ps. cx. 7), that he shall drink of the brook in the way; the brook of suffering in the way to his glory and our salvation, signified by the brook Cedron, the black brook, so called either from the darkness of the valley it ran through or the colour of the water, tainted with the dirt of the city; such a brook Christ drank of, when it lay in the way of our redemption, and therefore shall he lift up the head, his own and ours. (2.) At David's pattern, as a type of the Messiah. In his flight from Absalom, particular notice is taken of his passing over the brook Cedron, and going up by the ascent of mount Olivet, weeping, and all that were with him in tears too, 2 Sam. xv. 23, 30. The Son of David, being driven out by the rebellious Jews, who would not have him to reign over them (and Judas, like Ahithophel, being in the plot against him), passed over the brook in meanness and humiliation, attended by a company of true mourners. The godly kings of Judah had burnt and destroyed the idols they found at the brook Cedron; Asa, 2 Chron. xv. 16; Hezekiah, 2 Chron. xxx. 14; Josiah, 2 Kings xxiii. 4, 6. Into that brook the abominable things were cast. Christ, being now made sin for us, that he might abolish it and take it away, began his passion by the same brook. Mount Olivet, where Christ began his sufferings, lay on the east side of Jerusalem; mount Calvary, where he finished them, on the west; for in them he had an eye to such as should come from the east and the west.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":235,"text":"Ps. cx. 7","label":"Psalms 110:7","href":"/psa/110/#v7","status":"detected"},{"at":902,"text":"2 Sam. xv. 23, 30","label":"2 Samuel 15:23","href":"/2sa/15/#v23","status":"detected"},{"at":902,"text":"2 Sam. xv. 23, 30","label":"2 Samuel 15:30","href":"/2sa/15/#v30","status":"detected"},{"at":1270,"text":"2 Chron. xv. 16","label":"2 Chronicles 15:16","href":"/2ch/15/#v16","status":"detected"},{"at":1297,"text":"2 Chron. xxx. 14","label":"2 Chronicles 30:14","href":"/2ch/30/#v14","status":"detected"},{"at":1323,"text":"2 Kings xxiii. 4, 6","label":"2 Kings 23:4","href":"/2ki/23/#v4","status":"detected"},{"at":1323,"text":"2 Kings xxiii. 4, 6","label":"2 Kings 23:6","href":"/2ki/23/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.1-2.4","start":1,"end":2,"heading":"That he entered into a garden","excerpt":"4. That he entered into a garden. This circumstance is taken notice of only by this evangelist, that Christ's sufferings began in a garden. In the garden of Eden sin began; there the curse was pronounced, there the Redeemer was promised, and therefore in a garden that promised seed entered the lists with the old serpent. Christ was buried also in a garden. (1.) Let us, when we walk in our gardens, take occasion thence to meditate on Christ's sufferings in a garden, to which we owe all the pleasure we have in our gardens, for by them the curse upon the ground for man's sake was removed. (2.) When we are in the midst of our possessions and enjoyments, we must keep up an expectation of troubles, for our gardens of delight are in a vale of tears.\n\n5. That he had his disciples with him, (1.) Because he used to take them with him when he retired for prayer. (2.) They must be witnesses of his sufferings, and his patience under them, that they might with the more assurance and affection preach them to the world (Luke xxiv. 48), and be themselves prepared to suffer. (3.) He would take them into the danger to show them their weakness, notwithstanding the promises they had made of fidelity. Christ sometimes brings his people into difficulties, that he may magnify himself in their deliverance.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":1020,"text":"Luke xxiv. 48","label":"Luke 24:48","href":"/luk/24/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.3.1","start":3,"end":3,"heading":"","excerpt":"II. The captain of our salvation having taken the field, the enemy presently comes upon the spot, and attacks him (v. 3): Judas with his men comes thither, commissioned by the chief priests, especially those among them that were Pharisees, who were the most bitter enemies to Christ. This evangelist passes over Christ's agony, because the other three had fully related it, and presently introduces Judas and his company that came to seize him. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":115,"text":"v. 3","label":"John 18:3","href":"/jhn/18/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.3.2","start":3,"end":3,"heading":"The persons employed in this action","excerpt":"1. The persons employed in this action—a band of men and officers from the chief priests, with Judas. (1.) Here is a multitude engaged against Christ—a band of men, speira—cohors, a regiment, a Roman band, which some think was five hundred men, others a thousand. Christ's friends were few, his enemies many. Let us therefore not follow a multitude to do evil, nor fear a multitude designing evil to us, if God be for us. (2.) Here is a mixed multitude; the band of men were Gentiles, Roman soldiers, a detachment out of the guards that were posted in the tower of Antonia, to be a curb upon the city; the officers of the chief priests, hyperetas. Either their domestic servants, or the officers of their courts, were Jews; these had an enmity to each other, but were united against Christ, who came to reconcile both to God in one body. (3.) It is a commissioned multitude, not a popular tumult; no, they have received orders from the chief priests, upon whose suggestion to the governor that this Jesus was a dangerous man, it is likely they had a warrant from him too to take him up, for they feared the people. See what enemies Christ and his gospel have had, and are likely to have, numerous and potent, and therefore formidable: ecclesiastical and civil powers combined against them, Ps. ii. 1, 2. Christ said it would be so (Matt. x. 18), and found it so. (4.) All under the direction of Judas. He received this band of men; it is probable that he requested it, alleging that it was necessary to send a good force, being as ambitious of the honour of commanding in chief in this expedition as he was covetous of the wages of this unrighteousness. He thought himself wonderfully preferred from coming in the rear of the contemptible twelve to be placed at the head of these formidable hundreds; he never made such a figure before, and promised himself, perhaps, that this should not be the last time, but he should be rewarded with a captain's commission, or better, if he succeeded well in this enterprise.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":1290,"text":"Ps. ii. 1, 2","label":"Psalms 2:1–2","href":"/psa/2/#v1","status":"detected"},{"at":1332,"text":"Matt. x. 18","label":"Matthew 10:18","href":"/mat/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.3.3","start":3,"end":3,"heading":"The preparation they had made for an attack","excerpt":"2. The preparation they had made for an attack: They came with lanterns, and torches, and weapons. (1.) If Christ should abscond, though they had moonlight, they would have occasion for their lights; but they might have spared these; the second Adam was not driven, as the first was, to hide himself, either for fear or shame, among the trees of the garden. It was folly to light a candle to seek the Sun by. (2.) If he should resist, they would have occasion for their arms. The weapons of his warfare were spiritual, and at these weapons he had often beaten them, and put them to silence, and therefore they have now recourse to other weapons, swords and staves.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.4.1","start":4,"end":4,"heading":"He met them with a very soft and mild question","excerpt":"(1.) He met them with a very soft and mild question (v. 4): Knowing all things that should come upon him, and therefore not at all surprised with this alarm, with a wonderful intrepidity and presence of mind, undisturbed and undaunted, he went forth to meet them, and, as if he had been unconcerned, softly asked, \"Whom seek you? What is the matter? What means this bustle at this time of night?\" See here, [1.] Christ's foresight of his sufferings; He knew all those things that should come upon him, for he had bound himself to suffer them. Unless we had strength, as Christ had, to bear the discovery, we should not covet to know what shall come upon us; it would but anticipate our pain; sufficient unto the day is the evil thereof: yet it will do us good to expect sufferings in general, so that when they come we may say, \"It is but what we looked for, the cost we sat down and counted upon.\" [2.] Christ's forwardness to his sufferings; he did not run away from them, but went out to meet them, and reached forth his hand to take the bitter cup. When the people would have forced him to a crown, and offered to make him a king in Galilee, but he withdrew, and hid himself (ch. vi. 15); but, when they came to force him to a cross, he offered himself; for he came to this world to suffer and went to the other world to reign. This will not warrant us needlessly to expose ourselves to trouble, for we know not when our hour is come; but we are called to suffering when we have no way to avoid it but by sin; and, when it comes to this, let none of these things move us, for they cannot hurt us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":53,"text":"v. 4","label":"John 18:4","href":"/jhn/18/#v4","status":"detected"},{"at":1180,"text":"ch. vi. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.5.1","start":5,"end":5,"heading":"","excerpt":"(2.) He met them with a very calm and mild answer when they told him whom they were in quest of, v. 5. They said, Jesus of Nazareth; and he said, I am he. [1.] It should seem, their eyes were held, that they could not know him. It is highly probable that many of the Roman band, at least the officers of the temple, had often seen him, if only to satisfy their curiosity; Judas, however, to be sure, knew him well enough, and yet none of them could pretend to say, Thou art the man we seek. Thus he showed them the folly of bringing lights to see for him, for he could make them not to know him when they saw him; and he has herein shown us how easily he can infatuate the counsels of his enemies, and make them lose themselves, when they are seeking mischief. [2.] In their enquiries for him they called him Jesus of Nazareth, which was the only title they knew him by, and probably he was so called in their warrant. It was a name of reproach given him, to darken the evidence of his being the Messiah. By this it appears that they knew him not, whence he was; for, if they had known him, surely they would not have persecuted him. [3.] He fairly answers them: I am he. He did not improve the advantage he had against them by their blindness, as Elisha did against the Syrians, telling them, This is not the way, neither is this the city; but improves it as an opportunity of showing his willingness to suffer. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":97,"text":"v. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.5.2","start":5,"end":5,"heading":"","excerpt":"... Though they called him Jesus of Nazareth, he answered to the name, for he despised the reproach; he might have said, I am not he, for he was Jesus of Bethlehem; but he would by no means allow equivocations. He has hereby taught us to own him, whatever it cost us; not to be ashamed of him or his words; but even in difficult times to confess Christ crucified, and manfully to fight under his banner. I am he, Ego eimi—I am he, is the glorious name of the blessed God (Exod. iii. 14), and the honour of that name is justly challenged by the blessed Jesus. [4.] Particular notice is taken, in a parenthesis, that Judas stood with them. He that used to stand with those that followed Christ now stood with those that fought against him. This describes an apostate; he is one that changes sides. He herds himself with those with whom his heart always was, and with whom he shall have his lot in the judgment-day. This is mentioned, First, To show the impudence of Judas. One would wonder where he got the confidence with which he now faced his Master, and was not ashamed, neither could he blush; Satan in his heart gave him a whore's forehead. Secondly, To show that Judas was particularly aimed at in the power which went along with that word, I am he, to foil the aggressors. It was an arrow levelled at the traitor's conscience, and pierced him to the quick; for Christ's coming and his voice will be more terrible to apostates and betrayers than to sinners of any other class.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":472,"text":"Exod. iii. 14","label":"Exodus 3:14","href":"/exo/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.6.1","start":6,"end":6,"heading":"See how he terrified them, and obliged them to retire","excerpt":"2. See how he terrified them, and obliged them to retire (v. 6): They went backward, and, like men thunder-struck, fell to the ground. It should seem, they did not fall forward, as humbling themselves before him, and yielding to him, but backward, as standing it out to the utmost. Thus Christ was declared to be more than a man, even when he was trampled upon as a worm, and no man. This word, I am he, had revived his disciples, and raised them up (Matt. xiv. 27); but the same word strikes his enemies down. Hereby he showed plainly,\n\n(1.) What he could have done with them. When he struck them down, he could have struck them dead; when he spoke them to the ground, he could have spoken them to hell, and have sent them, like Korah's company, the next way thither; but he would not do so, [1.] Because the hour of his suffering was come, and he would not put it by; he would only show that his life was not forced from him, but he laid it down of himself, as he had said. [2.] Because he would give an instance of his patience and forbearance with the worst of men, and his compassionate love to his very enemies. In striking them down, and no more, he gave them both a call to repent and space to repent; but their hearts were hardened, and all was in vain.\n\n(2.) What he will do at last with all his implacable enemies, that will not repent to give him glory; they shall flee, they shall fall, before him. Now the scripture was accomplished (Ps. xxi. 12), Thou shalt make them turn their back, and Ps. xx. 8. And it will be accomplished more and more; with the breath of his mouth he will slay the wicked, 2 Thess. ii. 8; Rev. xix. 21. Quid judicaturus faciet, qui judicandus hoc facit?—What will he do when he shall come to judge, seeing he did this when he came to be judged?—Augustine.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":58,"text":"v. 6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"},{"at":451,"text":"Matt. xiv. 27","label":"Matthew 14:27","href":"/mat/14/#v27","status":"detected"},{"at":1448,"text":"Ps. xxi. 12","label":"Psalms 21:12","href":"/psa/21/#v12","status":"detected"},{"at":1504,"text":"Ps. xx. 8","label":"Psalms 20:8","href":"/psa/20/#v8","status":"detected"},{"at":1612,"text":"2 Thess. ii. 8","label":"2 Thessalonians 2:8","href":"/2th/2/#v8","status":"detected"},{"at":1628,"text":"Rev. xix. 21","label":"Revelation 19:21","href":"/rev/19/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.7.1","start":7,"end":7,"heading":"How he continued to expose himself to their rage","excerpt":"1. How he continued to expose himself to their rage, v. 7. They did not lie long where they fell, but, by divine permission, got up again; it is only in the other world that God's judgments are everlasting. When they were down, one would have thought Christ should have made his escape; when they were up again, one would have thought they should have let fall their pursuit; but still we find, (1.) They are as eager as ever to seize him. It is in some confusion and disorder that they recover themselves; they cannot imagine what ailed them, that they could not keep their ground, but will impute it to any thing rather than Christ's power. Note, There are hearts so very hard in sin that nothing will work upon them to reduce and reclaim them. (2.) He is as willing as ever to be seized. When they were fallen before him, he did not insult over them, but seeing them at a loss, asked them the same question, Whom seek you? And they gave him the same answer, Jesus of Nazareth. In his repeating the question, he seems to come yet closer to their consciences: \"Do you not know whom you seek? Are you not aware that you are in error, and will you meddle with your match? Have you not had enough of it, but will you try the other struggle? Did ever any harden his heart against God and prosper?\" In their repeating the same answer, they showed an obstinacy in their wicked way; they still call him Jesus of Nazareth, with as much disdain as ever, and Judas is as unrelenting as any of them. Let us therefore fear lest, by a few bold steps at first in a sinful way, our hearts be hardened.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":53,"text":"v. 7","label":"John 18:7","href":"/jhn/18/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.8.1","start":8,"end":8,"heading":"How he contrived to secure his disciples from their rage","excerpt":"2. How he contrived to secure his disciples from their rage. He improved this advantage against them for the protection of his followers. When he shows his courage with reference to himself, I have told you that I am he, he shows his care for his disciples, Let these go their way. He speaks this as a command to them, rather than a contract with them; for they lay at his mercy, not he at theirs. He charges them therefore as one having authority: \"Let these go their way; it is at your peril if you meddle with them\" This aggravated the sin of the disciples in forsaking him, and particularly Peter's in denying him, that Christ had given them this pass, or warrant of protection, and yet they had not faith and courage enough to rely upon it, but betook themselves to such base and sorry shifts for their security. When Christ said, Let these go their way, he intended,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.8.2","start":8,"end":8,"heading":"To manifest his affectionate concern for his disciples","excerpt":"(1.) To manifest his affectionate concern for his disciples. When he exposed himself, he excused them, because they were not as yet fit to suffer; their faith was weak, and their spirits were low, and it would have been as much as their souls, and the lives of their souls, were worth, to bring them into sufferings now. New wine must not be put into old bottles. And, besides, they had other work to do; they must go their way, for they are to go into all the world, to preach the gospel. Destroy them not, for a blessing is in them. Now herein, [1.] Christ gives us a great encouragement to follow him; for, though he has allotted us sufferings, yet he considers our frame, will wisely time the cross, and proportion it to our strength, and will deliver the godly out of temptation, either from it, or through it. [2.] He gives us a good example of love to our brethren and concern for their welfare. We must not consult our own ease and safety only, but others, as well as our own, and in some cases more than our own. There is a generous and heroic love, which will enable us to lay down our lives for the brethren, 1 John iii. 16.\n\n(2.) He intended to give a specimen of his undertaking as Mediator. When he offered himself to suffer and die, it was that we might escape. He was our antipsychos—a sufferer in our stead; when he said, Lo, I come, he said also, Let these go their way; like the ram offered instead of Isaac.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":1120,"text":"1 John iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.9.1","start":9,"end":9,"heading":"Now herein he confirmed the word which he had spoken a little before","excerpt":"3. Now herein he confirmed the word which he had spoken a little before (ch. xvii. 12), Of those whom thou gavest me, I have lost none. Christ, by fulfilling that word in this particular, gave an assurance that it should be accomplished in the full extent of it, not only for those that were now with him, but for all that should believe on him through their word. Though Christ's keeping them was meant especially of the preservation of their souls from sin and apostasy, yet it is here applied to the preservation of their natural lives, and very fitly, for even the body was a part of Christ's charge and care; he is to raise it up at the last day, and therefore to preserve it as well as the spirit and soul, 1 Thess. v. 23; 2 Tim. iv. 17, 18. Christ will preserve the natural life for the service to which it is designed; it is given to him to be used for him, and he will not lose the service of it, but will be magnified in it, whether by life or death; it shall be held in life as long as any use is to be made of it. Christ's witnesses shall not die till they have given in their evidence. But this is not all; this preservation of the disciples was, in the tendency of it, a spiritual preservation. They were now so weak in faith and resolution that in all probability, if they had been called out to suffer at this time, they would have shamed themselves and their Master, and some of them, at least the weaker of them, would have been lost; and therefore, that he might lose none, he would not expose them. The safety and preservation of the saints are owing, not only to the divine grace in proportioning the strength to the trial, but to the divine providence in proportioning the trial to the strength.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":73,"text":"ch. xvii. 12","label":"John 17:12","href":"/jhn/17/#v12","status":"detected"},{"at":713,"text":"1 Thess. v. 23","label":"1 Thessalonians 5:23","href":"/1th/5/#v23","status":"detected"},{"at":729,"text":"2 Tim. iv. 17, 18","label":"2 Timothy 4:17–18","href":"/2ti/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.10.1","start":10,"end":10,"heading":"Yet we must acknowledge Peter's ill conduct","excerpt":"(2.) Yet we must acknowledge Peter's ill conduct; and, though his good intention did excuse, yet it would not justify him. [1.] He had no warrant from his Master for what he did. Christ's soldiers must wait the word of command, and not outrun it; before they expose themselves to sufferings, they must see to it, not only that their cause be good, but their call clear. [2.] He transgressed the duty of his place, and resisted the powers that were, which Christ had never countenanced, but forbidden (Matt. v. 39): that you resist not evil [3.] He opposed his Master's sufferings, and, notwithstanding the rebuke he had for it once, is ready to repeat, Master, spare thyself; suffering be far from thee; though Christ had told him that he must and would suffer, and that his hour was now come. Thus, while he seemed to fight for Christ, he fought against him. [4.] He broke the capitulation his Master had lately made with the enemy. When he said, Let these go their way, he not only indented for their safety, but in effect passed his word for their good behaviour, that they should go away peaceably; this Peter heard, and yet would not be bound by it. As we may be guilty of a sinful cowardice when we are called to appear, so we may be of a sinful forwardness when we are called to retire. [5.] He foolishly exposed himself and his fellow disciples to the fury of this enraged multitude. If he had cut off Malchus's head when he cut off his ear, we may suppose the soldiers would have fallen upon all the disciples, and have hewn them to pieces, and would have represented Christ as not better than Barabbas. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":501,"text":"Matt. v. 39","label":"Matthew 5:39","href":"/mat/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.10.2","start":10,"end":10,"heading":"","excerpt":"... Thus many have been guilty of self-destruction, in their zeal for self-preservation. [6.] Peter played the coward so soon after this (denying his Master) that we have reason to think he would not have done this but that he saw his Master cause them to fall on the ground, and then he could deal with them; but, when he saw him surrender himself notwithstanding, his courage failed him; whereas the true Christian hero will appear in the cause of Christ, not only when it is prevailing, but when it seems to be declining; will be on the right side, though it be not the rising side.\n\n(3.) We must acknowledge God's over-ruling providence in directing the stroke (so that it should do no more execution, but only cut off his ear, which was rather marking him than maiming him), as also in giving Christ an opportunity to manifest his power and goodness in healing the hurt, Luke xxii. 51. Thus what was in danger of turning to Christ's reproach proved an occasion of that which redounded much to his honour, even among his adversaries.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":876,"text":"Luke xxii. 51","label":"Luke 22:51","href":"/luk/22/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.10-11.1","start":10,"end":11,"heading":"","excerpt":"V. Having provided for the safety of his disciples, he rebukes the rashness of one of them, and represses the violence of his followers, as he had repulsed the violence of his persecutors, v. 10, 11, where we have,\n\n1. Peter's rashness. He had a sword; it is not likely that he wore one constantly as a gentleman, but they had two swords among them all (Luke xxii. 38), and Peter, being entrusted with one, drew it; for now, if ever, he thought it was his time to use it; and he smote one of the high priest's servants, who was probably one of the forwardest, and aiming, it is likely, to cleave him down the head, missed his blow, and only cut off his right ear. The servant's name, for the greater certainty of the narrative, is recorded; it was Malchus, or Malluch, Neh. x. 4.\n\n(1.) We must here acknowledge Peter's good-will; he had an honest zeal for his Master, though now misguided. He had lately promised to venture his life for him, and would now make his words good. Probably it exasperated Peter to see Judas at the head of this gang; his baseness excited Peter's boldness, and I wonder that when he did draw his sword he did not aim at the traitor's head.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":189,"text":"v. 10, 11","label":"John 18:10–11","href":"/jhn/18/#v10","status":"detected"},{"at":354,"text":"Luke xxii. 38","label":"Luke 22:38","href":"/luk/22/#v38","status":"detected"},{"at":769,"text":"Neh. x. 4","label":"Nehemiah 10:4","href":"/neh/10/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.11.1","start":11,"end":11,"heading":"The rebuke his Master gave him","excerpt":"2. The rebuke his Master gave him (v. 11): Put up thy sword into the sheath, or scabbard; it is a gentle reproof, because it was his zeal that carried him beyond the bounds of discretion. Christ did not aggravate the matter, only bade him do so no more. Many think their being in grief and distress will excuse them if they be hot and hasty with those about them; but Christ has here set us an example of meekness in sufferings. Peter must put up his sword, for it was the sword of the Spirit that was to be committed to him—weapons of warfare not carnal, yet mighty. When Christ with a word felled the aggressors, he showed Peter how he should be armed with a word, quick and powerful, and sharper than any two-edged sword, and with that, not long after this, he laid Ananias and Sapphira dead at his feet.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":35,"text":"v. 11","label":"John 18:11","href":"/jhn/18/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.11.2","start":11,"end":11,"heading":"The reason for this rebuke","excerpt":"3. The reason for this rebuke: The cup which my Father has given me, shall I not drink it? Matthew relates another reason which Christ gave for this rebuke, but John preserves this, which he had omitted; in which Christ gives us, (1.) A full proof of his own submission to his Father's will. Of all that was amiss in what Peter did, he seems to resent nothing so much as that he would have hindered his sufferings now that his hour was come: \"What, Peter, wilt thou step in between the cup and the lip? Get thee hence, Satan.\" If Christ be determined to suffer and die, it is presumption for Peter in word or deed to oppose it: Shall I not drink it? The manner of expression bespeaks a settled resolution, and that he would not entertain a thought to the contrary. He was willing to drink of this cup, though it was a bitter cup, an infusion of the wormwood and the gall, the cup of trembling, a bloody cup, the dregs of the cup of the Lord's wrath, Isa. li. 22. He drank it, that he might put into our hands the cup of salvation, the cup of consolation, the cup of blessing; and therefore he is willing to drink it, because his Father put it into his hand. If his Father will have it so, it is for the best, and be it so. (2.) A fair pattern to us of submission to God's will in every thing that concerns us. We must pledge Christ in the cup that he drank of (Matt. xx. 23), and must argue ourselves into a compliance. [1.] It is but a cup; a small matter comparatively, be it what it will. It is not a sea, a red sea, a dead sea, for it is not hell; it is light, and but for a moment. [2.] It is a cup that is given us; sufferings are gifts. [3.] It is given us by a Father, who has a Father's authority, and does us no wrong; a Father's affection, and means us no hurt.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":950,"text":"Isa. li. 22","label":"Isaiah 51:22","href":"/isa/51/#v22","status":"detected"},{"at":1361,"text":"Matt. xx. 23","label":"Matthew 20:23","href":"/mat/20/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.12.1","start":12,"end":12,"heading":"","excerpt":"VI. Having entirely reconciled himself to the dispensation, he calmly surrendered, and yielded himself a prisoner, not because he could not have made his escape, but because he would not. One would have thought the cure of Malchus's ear should have made them relent, but nothing would win upon them. Maledictus furor, quem nec majestast miraculi nec pietas beneficii confringere potuit—Accursed rage, which the grandeur of the miracle could not appease, nor the tenderness of the favour conciliate.—Anselm. Observe here,\n\n1. How they seized him: They took Jesus. Only some few of them could lay hands on him, but it is charged upon them all, for they were all aiding and abetting. In treason there are not accessaries; all are principals. Now the scripture was fulfilled, Bulls have compassed me (Ps. xxii. 12), compassed me like bees, Ps. cxviii. 12. The breath of our nostrils is taken in their pit, Lam. iv. 20. They had so often been frustrated in their attempts to seize him that now, having got him into their hands, we may suppose they flew upon him with so much the more violence.\n\n2. How they secured him: They bound him. This particular of his sufferings is taken notice of only by this evangelist, that, as soon as ever he was taken, he was bound, pinioned, handcuffed; tradition says, \"They bound him with such cruelty that the blood started out at his fingers' ends; and, having bound his hands behind him, they clapped an iron chain about his neck, and with that dragged him along.\" See Gerhard. Harm. cap. 5.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":797,"text":"Ps. xxii. 12","label":"Psalms 22:12","href":"/psa/22/#v12","status":"detected"},{"at":836,"text":"Ps. cxviii. 12","label":"Psalms 118:12","href":"/psa/118/#v12","status":"detected"},{"at":902,"text":"Lam. iv. 20","label":"Lamentations 4:20","href":"/lam/4/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.12.2","start":12,"end":12,"heading":"This shows the spite of his persecutors","excerpt":"(1.) This shows the spite of his persecutors. They bound him, [1.] That they might torment him, and put him in pain, as they bound Samson to afflict him. [2.] That they might disgrace him, and put him to shame; slaves were bound, so was Christ, though free-born. [3.] That they might prevent his escape, Judas having told them to hold him fast. See their folly, that they should think to fetter that power which had but just now proved itself omnipotent. [4.] They bound him as one already condemned, for they were resolved to prosecute him to the death, and that he should die as a fool dieth, that is, as a malefactor, with his hands bound, 2 Sam. iii. 33, 34. Christ had bound the consciences of his persecutors with the power of his word, which galled them; and, to be revenged on him, they laid these bonds on him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":643,"text":"2 Sam. iii. 33, 34","label":"2 Samuel 3:33–34","href":"/2sa/3/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.13.1","start":13,"end":13,"heading":"","excerpt":"I. Having seized him, they led him away to Annas first, before they brought him to the court that was sat, expecting him, in the house of Caiaphas, v. 13. 1. They led him away, led him in triumph, as a trophy of their victory; led him as a lamb to the slaughter, and they led him through the sheep-gate spoken of Neh. iii. 1. For through that they went from the mount of Olives into Jerusalem. They hurried him away with violence, as if he had been the worst and vilest of malefactors. We had been led away of our own impetuous lusts, and led captive by Satan at his will, and, that we might be rescued, Christ was led away, led captive by Satan's agents and instruments. 2. They led him away to their masters that sent them. It was now about midnight, and one would think they should have put him in ward (Lev. xxiv. 12), should have led him to some prison, till it was a proper time to call a court; but he is hurried away immediately, not to the justices of peace, to be committed, but to the judges to be condemned; so extremely violent was the prosecution, partly because they feared a rescue, which they would thus not only leave no time for, but give a terror to; partly because they greedily thirsted after Christ's blood, as the eagle that hasteth to the prey. 3. They led him to Annas first. Probably his house lay in the way, and was convenient for them to call at to refresh themselves, and, as some think, to be paid for their service. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":148,"text":"v. 13","label":"John 18:13","href":"/jhn/18/#v13","status":"detected"},{"at":313,"text":"Neh. iii. 1","label":"Nehemiah 3:1","href":"/neh/3/#v1","status":"detected"},{"at":807,"text":"Lev. xxiv. 12","label":"Leviticus 24:12","href":"/lev/24/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.13.2","start":13,"end":13,"heading":"","excerpt":"... I suppose Annas was old and infirm, and could not be present in council with the rest at that time of night, and yet earnestly desired to see the prey. To gratify him therefore with the assurance of their success, that the old man might sleep the better, and to receive his blessing for it, they produce their prisoner before him. It is sad to see those that are old and sickly, when they cannot commit sin as formerly, taking pleasure in those that do. Dr. Lightfoot thinks Annas was not present, because he had to attend early that morning in the temple, to examine the sacrifices which were that day to be offered, whether they were without blemish; if so, there was a significancy in it, that Christ, the great sacrifice, was presented to him, and sent away bound, as approved and ready for the altar. 4. This Annas was father-in-law to Caiaphas the high priest; this kindred by marriage between them comes in as a reason either why Caiaphas ordered that this piece of respect should be done to Annas, to favour him with the first sight of the prisoner, or why Annas was willing to countenance Caiaphas in a matter his heart was so much upon. Note, Acquaintance and alliance with wicked people are a great confirmation to many in their wicked ways.\n\nII. Annas did not long detain them, being as willing as any of them to have the prosecution pushed on, and therefore sent him bound to Caiaphas, to his house, which was appointed for the rendezvous of the sanhedrim upon this occasion, or to the usual place in the temple where the high priest kept his court; this is mentioned, v. 24. But our translators intimate in the margin that it should come in here, and, accordingly, read it there, Annas had sent him. Observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":1586,"text":"v. 24","label":"John 18:24","href":"/jhn/18/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.13.3","start":13,"end":13,"heading":"The power of Caiaphas intimated","excerpt":"1. The power of Caiaphas intimated (v. 13). He was high priest that same year. The high priest's commission was during life; but there were now such frequent changes, by the Simoniacal artifices of aspiring men with the government, that it was become almost an annual office, a presage of its final period approaching; while they were undermining one another. God was overturning them all, that he might come whose right it was. Caiaphas was high priest that same year when Messiah was to be cut off, which intimates, (1.) That when a bad thing was to be done by a high priest, according to the foreknowledge of God, Providence so ordered it that a bad man should be in the chair to do it. (2.) That, when God would make it to appear what corruption there was in the heart of a bad man, he put him into a place of power, where he had temptation and opportunity to exert it. It was the ruin of Caiaphas that he was high priest that year, and so became a ringleader in the putting of Christ to death. Many a man's advancement has lost him his reputation, and he had not been dishonoured if he had not been preferred.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":36,"text":"v. 13","label":"John 18:13","href":"/jhn/18/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.14.1","start":14,"end":14,"heading":"The malice of Caiaphas, which is intimated","excerpt":"2. The malice of Caiaphas, which is intimated (v. 14) by the repeating of what he had said some time before, that, right or wrong, guilty or innocent, it was expedient that one man should die for the people, which refers to the story ch. xi. 50. This comes in here to show, (1.) What a bad man he was; this was that Caiaphas that governed himself and the church by rules of policy, in defiance of the rules of equity. (2.) What ill usage Christ was likely to meet with in his court, when his case was adjudged before it was heard, and they were already resolved what to do with him; he must die; so that his trial was a jest. Thus the enemies of Christ's gospel are resolved, true or false, to run it down. (3.) It is a testimony to the innocency of our Lord Jesus, from the mouth of one of his worst enemies, who owned that he fell a sacrifice to the public good, and that it was not just he should die, but expedient only.\n\n3. The concurrence of Annas in the prosecution of Christ. He made himself a partaker in guilt, (1.) With the captain and officers, that without law or mercy had bound him; for he approved it by continuing him bound when he should have loosed him, he not being convicted of any crime, nor having attempted an escape. If we do not what we can to undo what others have ill done, we are accessaries ex post facto—after the fact. It was more excusable in the rude soldiers to bind him than in Annas, who should have known better, to continue him bound. (2.) With the chief priest and council that condemned him, and prosecuted him to death. This Annas was not present with them, yet thus he wished them good speed, and became a partaker of their evil deeds.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":47,"text":"v. 14","label":"John 18:14","href":"/jhn/18/#v14","status":"detected"},{"at":234,"text":"ch. xi. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.15-16.1","start":15,"end":16,"heading":"Peter's kindness to Christ, which","excerpt":"(1.) Peter's kindness to Christ, which (though it proved no kindness) appeared in two things:—[1.] That he followed Jesus when he was led away; though at first he fled with the rest, yet afterwards he took heart a little, and followed at some distance, calling to mind the promises he had made to adhere to him, whatever it should cost him. Those that had followed Christ in the midst of his honours, and shared with him in those honours, when the people cried Hosanna to him, ought to have followed him now in the midst of his reproaches, and to have shared with him in these. Those that truly love and value Christ will follow him all weathers and all ways. [2.] When he could not get in where Jesus was in the midst of his enemies, he stood at the door without, willing to be as near him as he could, and waiting for an opportunity to get nearer. Thus when we meet with opposition in following Christ we must show our good-will. But yet this kindness of Peter's was no kindness, because he had not strength and courage enough to persevere in it, and so, as it proved, he did but run himself into a snare: and even his following Christ, considering all things, was to be blamed, because Christ, who knew him better than he knew himself, had expressly told him (ch. xiii. 36), Whither I go thou canst not follow me now, and had told him again and again that he would deny him; and he had lately had experience of his own weakness in forsaking him. Note, We must take heed of tempting God by running upon difficulties beyond our strength, and venturing too far in a way of suffering. If our call be clear to expose ourselves, we may hope that God will enable us to honour him; but, if it be not, we may fear that God will leave us to shame ourselves.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":1263,"text":"ch. xiii. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.15-16.2","start":15,"end":16,"heading":"The other disciple's kindness to Peter, which yet, as it proved, was no kindness neither","excerpt":"(2.) The other disciple's kindness to Peter, which yet, as it proved, was no kindness neither. St. John several times in this gospel speaking of himself as another disciple, many interpreters have been led by this to fancy that this other disciple here was John; and many conjectures they have how he should come to be known to the high-priest; propter generis nobilitatem—being of superior birth, saith Jerome, Epitaph. Marcel., as if he were a better gentleman born than his brother James, when they were both the sons of Zebedee the fisherman; some will tell you that he had sold his estate to the high priest, others that he supplied his family with fish, both which are very improbable. But I see no reason to think that this other disciple was John, or one of the twelve; other sheep Christ had, which were not of the fold; and this might be, as the Syriac read it, unus ex discipulis aliis—one of those other disciples that believe in Christ, but resided at Jerusalem, and kept their places there; perhaps Joseph of Arimathea, or Nicodemus, known to the high priest, but not known to him to be disciples of Christ. Note, As there are many who seem disciples and are not so, so there are many who are disciples and seem not so. There are good people hid in courts, even in Nero's, as well as hid in crowds. We must not conclude a man to be no friend to Christ merely because he has acquaintance and conversation with those that were his known enemies. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.15-16.3","start":15,"end":16,"heading":"","excerpt":"... Now, [1.] This other disciple, whoever he was, showed a respect to Peter, in introducing him, not only to gratify his curiosity and affection, but to give him an opportunity of being serviceable to his Master upon his trial, if there were occasion. Those that have a real kindness for Christ and his ways, though their temper may be reserved and their circumstances may lead them to be cautious and retired, yet, if their faith be sincere, they will discover, when they are called to it, which way their inclination lies, by being ready to do a professed disciple a good turn. Peter perhaps had formerly introduced this disciple into conversation with Christ, and now he requites his kindness, and is not ashamed to own him, though, it should seem, he had at this time but a poor downcast appearance. [2.] But this kindness proved no kindness, nay a great diskindness; by letting him into the high priest's hall, he let him into temptation, and the consequence was bad. Note, The courtesies of our friends often prove a snare to us, through a misguided affection.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.17.1","start":17,"end":17,"heading":"Peter, having got in, was immediately assaulted with the temptation, and foiled by it","excerpt":"2. Peter, having got in, was immediately assaulted with the temptation, and foiled by it, v. 17. Observe here,\n\n(1.) How slight the attack was. It was but a silly maid, of so small account that she was set to keep the door, that challenged him, and she only asked him carelessly, Art not thou one of this man's disciples? probably suspecting it by his sheepish look, and coming in timorously. We should many a time better maintain a good cause if we had a good heart on it, and could put a good face on it. Peter would have had some reason to take the alarm if Malchus had set upon him, and had said, \"This is he that cut off my ear, and I will have his head for it;\" but when a maid only asked him, Art not thou one of them? he might without danger have answered, And what if I am? Suppose the servants had ridiculed him, and insulted over him, upon it, those can bear but little for Christ that cannot bear this; this is but running with the footmen.\n\n(2.) How speedy the surrender was. Without taking time to recollect himself, he suddenly answered, I am not. If he had had the boldness of the lion, he would have said, \"It is my honour that I am so;\" or, if he had had the wisdom of the serpent, he would have kept silence at this time, for it was an evil time. But, all his care being for his own safety, he thought he could not secure this but by a peremptory denial: I am not; he not only denies it, but even disdains it, and scorns her words.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":90,"text":"v. 17","label":"John 18:17","href":"/jhn/18/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.18.1","start":18,"end":18,"heading":"Yet he goes further into the temptation","excerpt":"(3.) Yet he goes further into the temptation: And the servants and officers stood there, and Peter with them v. 18.\n\n[1.] See how the servants made much of themselves; the night being cold, they made a fire in the hall, not for their masters (they were so eager in persecuting Christ that they forgot cold), but for themselves to refresh themselves. They cared not what became of Christ; all their care was to sit and warm themselves, Amos vi. 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":109,"text":"v. 18","label":"John 18:18","href":"/jhn/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.18.2","start":18,"end":18,"heading":"See how Peter herded himself with them, and made one among them","excerpt":"[2.] See how Peter herded himself with them, and made one among them. He sat and warmed himself. First, It was a fault bad enough that he did not attend his Master, and appear for him at the upper end of the hall, where he was now under examination. He might have been a witness for him, and have confronted the false witnesses that swore against him, if his Master had called him; at least, he might have been a witness to him, might have taken an exact notice of what passed, that he might relate it to the other disciples, who could none of them get in to hear the trial; he might have learned by his Master's example how to carry himself when it should come to his turn to suffer thus; yet neither his conscience nor his curiosity could bring him into the court, but he sits by, as if, like Gallio, he cared for none of these things. And yet at the same time we have reason to think his heart was as full of grief and concern as it could hold, but he had not the courage to own it. Lord, lead us not into temptation. Secondly, It was much worse that he joined himself with those that were his Master's enemies: He stood with them, and warmed himself; this was a poor excuse for joining with them. A little thing will draw those into bad company that will be drawn to it by the love of a good fire. If Peter's zeal for his Master had not frozen, but had continued in the heat it seemed to be of but a few hours before, he had not had occasion to warm himself now. Peter was much to be blamed, 1. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.18.3","start":18,"end":18,"heading":"","excerpt":"... Because he associated with these wicked men, and kept company with them. Doubtless they were diverting themselves with this night's expedition, scoffing at Christ, at what he had said, at what he had done, and triumphing in their victory over him; and what sort of entertainment would this give to Peter? If he said as they said, or by silence gave consent, he involved himself in sin; if not, he exposed himself to danger. If Peter had not so much courage as to appear publicly for his Master, yet he might have had so much devotion as to retire into a corner, and weep in secret for his Master's sufferings, and his own sin in forsaking him; if he could not have done good, he might have kept out of the way of doing hurt. It is better to abscond than appear to no purpose, or bad purpose. 2. Because he desired to be thought one of them, that he might not be suspected to be a disciple of Christ. Is this Peter? What a contradiction is this to the prayer of every good man, Gather not my soul with sinners! Saul among the prophets is not so absurd as David among the Philistines. Those that deprecate the lot of the scornful hereafter should dread the seat of the scornful now. It is ill warming ourselves with those with whom we are in danger of burning ourselves, Ps. cxli. 4.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.19.1","start":19,"end":19,"heading":"The articles or heads upon which Christ was examined","excerpt":"1. The articles or heads upon which Christ was examined (v. 19): concerning his disciples and his doctrine. Observe,\n\n(1.) The irregularity of the process; it was against all law and equity. They seize him as a criminal, and now that he is their prisoner they have nothing to lay to his charge; no libel, no prosecutor; but the judge himself must be the prosecutor, and the prisoner himself the witness, and, against all reason and justice, he is put on to be his own accuser.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":57,"text":"v. 19","label":"John 18:19","href":"/jhn/18/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.19.2","start":19,"end":19,"heading":"The intention","excerpt":"(2.) The intention. The high priest then (oun—therefore, which seems to refer to v. 14), because he had resolved that Christ must be sacrificed to their private malice under colour of the public good, examined him upon those interrogatories which would touch his life. He examined him, [1.] Concerning his disciples, that he might charge him with sedition, and represent him as dangerous to the Roman government, as well as to the Jewish church. He asked him who were his disciples—what number they were—of what country—what were their names and characters, insinuating that his scholars were designed for soldiers, and would in time become a formidable body. Some think his question concerning his disciples was, \"What is now become of them all? Where are they? Why do they not appear?\" upbraiding him with their cowardice in deserting him, and thus adding to the affliction of it. There was something significant in this, that Christ's calling and owning his disciples was the first thing laid to his charge, for it was for their sakes that he sanctified himself and suffered. [2.] Concerning his doctrine, that they might charge him with heresy, and bring him under the penalty of the law against false prophets, Deut. xiii. 9, 10. This was a matter properly cognizable in that court (Deut. xvii. 12), therefore a prophet could not perish but at Jerusalem, where that court sat. They could not prove any false doctrine upon him; but they hoped to extort something from him which they might distort to his prejudice, and to make him an offender for some word or other, Isa. xxix. 21. They said nothing to him concerning his miracles, by which he had done so much good, and proved his doctrine beyond contradiction, because of these they were sure they could take no hold. Thus the adversaries of Christ while they are industriously quarrelling with his truth, willfully shut their eyes against the evidences of it, and take no notice of them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":81,"text":"v. 14","label":"John 18:14","href":"/jhn/18/#v14","status":"detected"},{"at":1216,"text":"Deut. xiii. 9, 10","label":"Deuteronomy 13:9–10","href":"/deu/13/#v9","status":"detected"},{"at":1288,"text":"Deut. xvii. 12","label":"Deuteronomy 17:12","href":"/deu/17/#v12","status":"detected"},{"at":1571,"text":"Isa. xxix. 21","label":"Isaiah 29:21","href":"/isa/29/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.19-21.1","start":19,"end":21,"heading":"","excerpt":"IV. Peter, Christ's friend, having begun to deny him, the high priest, his enemy, begins to accuse him, or rather urges him to accuse himself, v. 19-21. It should seem, the first attempt was to prove him a seducer, and a teacher of false doctrine, which this evangelist relates; and, when they failed in the proof of this, then they charged him with blasphemy, which is related by the other evangelists, and therefore omitted here. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":143,"text":"v. 19-21","label":"John 18:19–21","href":"/jhn/18/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.20-21.1","start":20,"end":21,"heading":"The appeal Christ made, in answer to these interrogatories","excerpt":"2. The appeal Christ made, in answer to these interrogatories. (1.) As to his disciples, he said nothing, because it was an impertinent question; if his doctrine was sound and good, his having disciples to whom to communicate it was no more than what was practised and allowed by their own doctors. If Caiaphas, in asking him concerning his disciples, designed to ensnare them, and bring them into trouble, it was in kindness to them that Christ said nothing of them, for he had said, Let these go their way. If he meant to upbraid him with their cowardice, no wonder that he said nothing, for\n\nRudet hæc opprobria nobis,\n\nEt dici potuisse, et non potuisse refelli—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.20-21.2","start":20,"end":21,"heading":"","excerpt":"he would say nothing to condemn them, and could say nothing to justify them. (2.) As to his doctrine, he said nothing in particular, but in general referred himself to those that heard him, being not only made manifest to God, but made manifest also in their consciences, v. 20, 21.\n\n[1.] He tacitly charges his judges with illegal proceedings. He does not indeed speak evil of the rulers of the people, nor say now to these princes, You are wicked; but he appeals to the settled rules of their own court, whether they dealt fairly by him. Do you indeed judge righteously? Ps. lviii. 1. So here, Why ask you me? Which implies two absurdities in judgment: First, \"Why ask you me now concerning my doctrine, when you have already condemned it?\" They had made an order of court for excommunicating all that owned him (ch. ix. 22), had issued out a proclamation for apprehending him; and now they come to ask what his doctrine is! Thus was he condemned, as his doctrine and cause commonly are, unheard. Secondly, \"Why ask you me? Must I accuse myself, when you have no evidence against me?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":272,"text":"v. 20, 21","label":"John 18:20–21","href":"/jhn/18/#v20","status":"detected"},{"at":573,"text":"Ps. lviii. 1","label":"Psalms 58:1","href":"/psa/58/#v1","status":"detected"},{"at":815,"text":"ch. ix. 22","label":"John 9:22","href":"/jhn/9/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.20-21.3","start":20,"end":21,"heading":"","excerpt":"[2.] He insists upon his fair and open dealing with them in the publication of his doctrine, and justifies himself with this. The crime which the sanhedrim by the law was to enquire after was the clandestine spreading of dangerous doctrines, enticing secretly, Deut. xiii. 6. As to this, therefore, Christ clears himself very fully. First, As to the manner of his preaching. He spoke openly, parresia—with freedom and plainness of speech; he did not deliver things ambiguously, as Apollo did his oracles. Those that would undermine the truth, and spread corrupt notions, seek to accomplish their purpose by sly insinuation, putting queries, starting difficulties, and asserting nothing; but Christ explained himself fully, with, Verily, verily, I say unto you; his reproofs were free and bold, and his testimonies express against the corruptions of the age. Secondly, As to the persons he preached to: He spoke to the world, to all that had ears to hear, and were willing to hear him, high or low, learned or unlearned, Jew or Gentile, friend or foe. His doctrine feared not the censure of a mixed multitude; nor did he grudge the knowledge of it to any (as the masters of some rare invention commonly do), but freely communicated it, as the sun does his beams. Thirdly, As to the places he preached in. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":261,"text":"Deut. xiii. 6","label":"Deuteronomy 13:6","href":"/deu/13/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.20-21.4","start":20,"end":21,"heading":"","excerpt":"... When he was in the country, he preached ordinarily in the synagogues—the places of meeting for worship, and on the sabbath-day-the time of meeting; when he came up to Jerusalem, he preached the same doctrine in the temple at the time of the solemn feasts, when the Jews from all parts assembled there; and though he often preached in private houses, and on mountains, and by the sea-side, to show that his word and worship were not to be confined to temples and synagogues, yet what he preached in private was the very same with what he delivered publicly. Note, The doctrine of Christ, purely and plainly preached, needs not be ashamed to appear in the most numerous assembly, for it carries its own strength and beauty along with it. What Christ's faithful ministers say they would be willing all the world should hear. Wisdom cries in the places of concourse, Prov. i. 21; viii. 3; ix. 3. Fourthly, As to the doctrine itself. He said nothing in secret contrary to what he said in public, but only by way of repetition and explication: In secret have I said nothing; as if he had been either suspicious of the truth of it, or conscious of any ill design in it. He sought no corners, for he feared no colours, nor said any thing that he needed to be ashamed of; what he did speak in private to his disciples he ordered them to proclaim on the house-tops, Matt. x. 27. God saith of himself (Isa. xlv. 19), I have not spoken in secret; his commandment is not hidden, Deut. xxx. 11. And the righteousness of faith speaks in like manner, Rom. x. 6. Veritas nihil metuit nisi abscondi—truth fears nothing but concealment.—Tertullian.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":867,"text":"Prov. i. 21","label":"Proverbs 1:21","href":"/pro/1/#v21","status":"detected"},{"at":880,"text":"viii. 3","label":"Proverbs 8:3","href":"/pro/8/#v3","status":"detected"},{"at":889,"text":"ix. 3","label":"Proverbs 9:3","href":"/pro/9/#v3","status":"detected"},{"at":1360,"text":"Matt. x. 27","label":"Matthew 10:27","href":"/mat/10/#v27","status":"detected"},{"at":1395,"text":"Isa. xlv. 19","label":"Isaiah 45:19","href":"/isa/45/#v19","status":"detected"},{"at":1470,"text":"Deut. xxx. 11","label":"Deuteronomy 30:11","href":"/deu/30/#v11","status":"detected"},{"at":1539,"text":"Rom. x. 6","label":"Romans 10:6","href":"/rom/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.22-23.1","start":22,"end":23,"heading":"While the judges were examining him, the servants that stood by were abusing him","excerpt":"V. While the judges were examining him, the servants that stood by were abusing him, v. 22, 23.\n\n1. It was a base affront which one of the officers gave him; though he spoke with so much calmness and convincing evidence, this insolent fellow struck him with the palm of his hand, probably on the side of his head or face, saying, Answerest thou the high priest so? as if he had behaved himself rudely to the court.\n\n(1.) He struck him, edoke rhapisma—he gave him a blow. Some think it signifies a blow with a rod or wand, from rhabdos, or with the staff which was the badge of his office. Now the scripture was fulfilled (Isa. l. 6), I gave my cheeks, eis rhapismata (so the LXX.) to blows, the word here used. And Mic. v. 1, They shall smite the judge of Israel with a rod upon the cheek; and the type answered (Job xvi. 10), They have smitten me upon the cheek reproachfully. It was unjust to strike one that neither said nor did amiss; it was insolent for a mean servant to strike one that was confessedly a person of account; it was cowardly to strike one that had his hands tied; and barbarous to strike a prisoner at the bar. Here was a breach of the peace in the face of the court, and yet the judges countenanced it. Confusion of face was our due; but Christ here took it to himself: \"Upon me be the curse, the shame.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":85,"text":"v. 22, 23","label":"John 18:22–23","href":"/jhn/18/#v22","status":"detected"},{"at":622,"text":"Isa. l. 6","label":"Isaiah 50:6","href":"/isa/50/#v6","status":"detected"},{"at":715,"text":"Mic. v. 1","label":"Micah 5:1","href":"/mic/5/#v1","status":"detected"},{"at":813,"text":"Job xvi. 10","label":"Job 16:10","href":"/job/16/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.22-23.2","start":22,"end":23,"heading":"He checked him in a haughty imperious manner","excerpt":"(2.) He checked him in a haughty imperious manner: Answerest thou the high priest so? As if the blessed Jesus were not good enough to speak to his master, or not wise enough to know how to speak to him, but, like a rude and ignorant prisoner, must be controlled by the jailor, and taught how to behave. Some of the ancients suggest that this officer was Malchus, who owed to Christ the healing of his ear, and the saving of his head, and yet made him this ill return. But, whoever it was, it was done to please the high priest, and to curry favour with him; for what he said implied a jealousy for the dignity of the high priest. Wicked rulers will not want wicked servants, who will help forward the affliction of those whom their masters persecute. There was a successor of this high priest that commanded the bystanders to smite Paul thus on the mouth, Acts xxiii. 2. Some think this officer took himself to be affronted by Christ's appeal to those about him concerning his doctrine, as if he would have vouched him to be a witness; and perhaps he was one of those officers that had spoken honourably of him (ch. vii. 46), and, lest he should now be thought a secret friend to him, he thus appears a bitter enemy.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":856,"text":"Acts xxiii. 2","label":"Acts 23:2","href":"/act/23/#v2","status":"detected"},{"at":1112,"text":"ch. vii. 46","label":"John 7:46","href":"/jhn/7/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.23.1","start":23,"end":23,"heading":"Christ bore this affront with wonderful meekness and patience","excerpt":"2. Christ bore this affront with wonderful meekness and patience (v. 23): \"If I have spoken evil, in what I have now said, bear witness of the evil. Observe it to the court, and let them judge of it, who are the proper judges; but if well, and as it did become me, why smitest thou me?\" Christ could have answered him with a miracle of wrath, could have struck him dumb or dead, or have withered the hand that was lifted up against him. But this was the day of his patience and suffering, and he answered him with the meekness of wisdom, to teach us not to avenge ourselves, not to render railing for railing, but with the innocency of the dove to bear injuries, even when with the wisdom of the serpent, as our Saviour, we show the injustice of them, and appeal to the magistrate concerning them. Christ did not here turn the other cheek, by which it appears that that rule, Matt. v. 39, is not to be understood literally; a man may possibly turn the other cheek, and yet have his heart full of malice; but, comparing Christ's precept with his pattern, we learn, (1.) That in such cases we must not be our own avengers, nor judges in our own cause. We must rather receive than give the second blow, which makes the quarrel; we are allowed to defend ourselves, but not to avenge ourselves: the magistrate (if it be necessary for the preserving of the public peace, and the restraining and terrifying of evil-doers) is to be the avenger, Rom. xiii. 4. (2.) Our resentment of injuries done us must always be rational, and never passionate; such Christ's here was; when he suffered, he reasoned, but threatened not. He fairly expostulated with him that did him the injury, and so may we. (3.) When we are called out to suffering, we must accommodate ourselves to the inconveniences of a suffering state, with patience, and by one indignity done us be prepared to receive another, and to make the best of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":66,"text":"v. 23","label":"John 18:23","href":"/jhn/18/#v23","status":"detected"},{"at":876,"text":"Matt. v. 39","label":"Matthew 5:39","href":"/mat/5/#v39","status":"detected"},{"at":1437,"text":"Rom. xiii. 4","label":"Romans 13:4","href":"/rom/13/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.24.1","start":24,"end":24,"heading":"","excerpt":"... Annas did not long detain them, being as willing as any of them to have the prosecution pushed on, and therefore sent him bound to Caiaphas, to his house, which was appointed for the rendezvous of the sanhedrim upon this occasion, or to the usual place in the temple where the high priest kept his court; this is mentioned, v. 24. But our translators intimate in the margin that it should come in here, and, accordingly, read it there, Annas had sent him. Observe here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":328,"text":"v. 24","label":"John 18:24","href":"/jhn/18/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.25.1","start":25,"end":25,"heading":"He repeated the sin the second time","excerpt":"1. He repeated the sin the second time, v. 25. While he was warming himself with the servants, as one of them, they asked him, Art not thou one of his disciples? What dost thou here among us? He, perhaps, hearing that Christ was examined about his disciples, and fearing he should be seized, or at least smitten, as his Master was, if he should own it, flatly denied it, and said, I am not.\n\n(1.) It was his great folly to thrust himself into the temptation, by continuing in the company of those that were unsuitable for him, and that he had nothing to do with. He staid to warm himself; but those that warm themselves with evil doers grow cold towards good people and good things, and those that are fond of the devil's fire-side are in danger of the devil's fire. Peter might have stood by his Master at the bar, and have warmed himself better than here, at the fire of his Master's love, which many waters could not quench, Cant. viii. 6, 7. He might there have warmed himself with zeal for his Master, and indignation at his persecutors; but he chose rather to warm with them than to warm against them. But how could one (one disciple) be warm alone? Eccl. iv. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":40,"text":"v. 25","label":"John 18:25","href":"/jhn/18/#v25","status":"detected"},{"at":928,"text":"Cant. viii. 6, 7","label":"Song of Songs 8:6–7","href":"/sng/8/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.25.2","start":25,"end":25,"heading":"It was his great unhappiness that he was again assaulted by the temptation","excerpt":"(2.) It was his great unhappiness that he was again assaulted by the temptation; and no other could be expected, for this was a place, this an hour, of temptation. When the judge asked Christ about his disciples, probably the servants took the hint, and challenged Peter for one of them, \"Answer to thy name.\" See here, [1.] The subtlety of the tempter in running down one whom he saw falling, and mustering a greater force against him; not a maid now, but all the servants. Note, Yielding to one temptation invites another, and perhaps a stronger. Satan redoubles his attacks when we give ground. [2.] The danger of bad company. We commonly study to approve ourselves to those with whom we choose to associate; we value ourselves upon their good word and covet to stand right in their opinion. As we choose our people we choose our praise, and govern ourselves accordingly; we are therefore concerned to make the first choice well, and not to mingle with those whom we cannot please without displeasing God.\n\n(3.) It was his great weakness, nay, it was his great wickedness, to yield to the temptation, and to say, I am not one of his disciples, as one ashamed of that which was his honour, and afraid of suffering for it, which would have been yet more his honour. See how the fear of man brings a snare. When Christ was admired, and caressed, and treated with respect, Peter pleased himself, and perhaps prided himself, in this, that he was a disciple of Christ, and so put in for a share in the honours done to his Master. Thus many who seem fond of the reputation of religion when it is in fashion are ashamed of the reproach of it; but we must take it for better and worse.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.26-27.1","start":26,"end":27,"heading":"He repeated the sin the third time","excerpt":"2. He repeated the sin the third time, v. 26, 27. Here he was attacked by one of the servants, who was kinsman to Malchus, who, when he heard Peter deny himself to be a disciple of Christ, gave him the lie with great assurance: \"Did not I see thee in the garden with him? Witness my kinsman's ear.\" Peter then denied again, as if he knew nothing of Christ, nothing of the garden, nothing of all this matter.\n\n(1.) This third assault of the temptation was more close than the former: before his relation to Christ was only suspected, here it is proved upon him by one that saw him with Jesus, and saw him draw his sword in his defence. Note, Those who by sin think to help themselves out of trouble do but entangle and embarrass themselves the more. Dare to be brave, for truth will out. A bird of the air may perhaps tell the matter which we seek to conceal with a lie. Notice is taken of this servant's being akin to Malchus, because this circumstance would make it the more a terror to Peter. \"Now,\" thinks he, \"I am gone, my business is done, there needs no other witness nor prosecutor.\" We should not make any man in particular our enemy if we can help it, because the time may come when either he or some of his relations may have us at their mercy. He that may need a friend should not make a foe. But observe, though here was sufficient evidence against Peter, and sufficient provocation given by his denial to have prosecuted him, yet he escapes, has no harm done him nor attempted to be done. Note, We are often drawn into sin by groundless causeless fears, which there is no occasion for, and which a small degree of wisdom and resolution would make nothing of.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":39,"text":"v. 26, 27","label":"John 18:26–27","href":"/jhn/18/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.26-27.2","start":26,"end":27,"heading":"His yielding to it was no less base than the former","excerpt":"(2.) His yielding to it was no less base than the former: He denied again. See here, [1.] The nature of sin in general: the heart is hardened by the deceitfulness of it, Heb. iii. 13. It was a strange degree of effrontery that Peter had arrived to on a sudden, that he could with such assurance stand in a lie against so clear a disproof; but the beginning of sin is as the letting forth of water, when once the fence is broken men easily go from bad to worse. [2.] Of the sin of lying in particular; it is a fruitful sin, and upon this account exceedingly sinful: one lie needs another to support it, and that another. It is a rule in the devil's politics Male facta male factis tegere, ne perpluant—To cover sin with sin, in order to escape detection.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":170,"text":"Heb. iii. 13","label":"Hebrews 3:13","href":"/heb/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.28.1","start":28,"end":28,"heading":"","excerpt":"... Two things are here observed concerning the prosecution:—(1.) Their policy and industry in the prosecution: It was early; some think about two or three in the morning, others about five or six, when most people were in their beds; and so there would be the less danger of opposition from the people that were for Christ; while, at the same time, they had their agents about, to call those together whom they could influence to cry out against him. See how much their heart was upon it, and how violent they were in the prosecution. Now that they had him in their hands, they would lose no time till they had him upon the cross, but denied themselves their natural rest, to push on this matter. See Mic. ii. 1. (2.) Their superstition and vile hypocrisy: The chief priests and elders, though they came along with the prisoner, that the thing might be done effectually, went not into the judgment-hall, because it was the house of an uncircumcised Gentile, lest they should be defiled, but kept out of doors, that they might eat the passover, not the paschal lamb (that was eaten the night before) but the passover-feast, upon the sacrifices which were offered on the fifteenth day, the Chagigah, as they called it, the passover-bullocks spoken of Deut. xvi. 2; 2 Chron. xxx. 24; xxxv. 8, 9. These they were to eat of, and therefore would not go into the court, for fear of touching a Gentile, and thereby contracting, not a legal, but only a traditional pollution. This they scrupled, but made no scruple of breaking through all the laws of equity to persecute Christ to the death. They strained at a gnat, and swallowed a camel. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":702,"text":"Mic. ii. 1","label":"Micah 2:1","href":"/mic/2/#v1","status":"detected"},{"at":1250,"text":"Deut. xvi. 2","label":"Deuteronomy 16:2","href":"/deu/16/#v2","status":"detected"},{"at":1264,"text":"2 Chron. xxx. 24","label":"2 Chronicles 30:24","href":"/2ch/30/#v24","status":"detected"},{"at":1282,"text":"xxxv. 8, 9","label":"2 Chronicles 35:8–9","href":"/2ch/35/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.29-32.1","start":29,"end":32,"heading":"Pilate's conference with the prosecutors","excerpt":"I. Pilate's conference with the prosecutors. They were called first, and stated what they had to say against the prisoner, as was very fit, v. 29-32.\n\n1. The judge calls for the indictment. Because they would not come into the hall, he went out to them into the court before the house, to talk with them. Looking upon Pilate as a magistrate, that we may give every one his due, here are three things commendable in him:—(1.) His diligent and close application to business. If it had been upon a good occasion, it had been very well that he was willing to be called up early to the judgment-seat. Men in public trusts must not love their ease. (2.) His condescending to the humour of the people, and receding from the honour of his place to gratify their scruples. He might have said, \"If they be so nice as not to come in to me, let them go home as they came;\" by the same rule as we might say, \"If the complainant scruple to take off his hat to the magistrate, let not his complaint be heard;\" but Pilate insists not upon it, bears with them, and goes out to them; for, when it is for good, we should become all things to all men. (3.) His adherence to the rule of justice, in demanding the accusation, suspecting the prosecution to be malicious: \"What accusation bring you against this man?\" What is the crime you charge him with, and what proof have you of it? It was a law of nature, before Valerius Publicola made it a Roman law, Ne quis indicta causa condemnetur—No man should be condemned unheard. See Acts xxv. 16, 17. It is unreasonable to commit a man, without alleging some cause in the warrant, and much more to arraign a man when there is no bill of indictment found against him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":140,"text":"v. 29-32","label":"John 18:29–32","href":"/jhn/18/#v29","status":"detected"},{"at":1509,"text":"Acts xxv. 16, 17","label":"Acts 25:16–17","href":"/act/25/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.30.1","start":30,"end":30,"heading":"","excerpt":"2. The prosecutors demand judgment against him upon a general surmise that he was a criminal, not alleging, much less proving, any thing in particular worthy of death or of bonds (v. 30): If he were not a malefactor, or evildoer, we would not have delivered him to thee to be condemned. This bespeaks them, (1.) Very rude and uncivil to Pilate, a company of ill-natured men, that affected to despise dominion. When Pilate was so complaisant to them as to come out to treat with them, yet they were to the highest degree out of humour with him. He put the most reasonable question to them that could be; but, if it had been the most absurd, they could not have answered him with more disdain. (2.) Very spiteful and malicious towards our Lord Jesus: right or wrong, they will have him to be a malefactor, and treated as one. We are to presume a man innocent till he is proved guilty, but they will presume him guilty who could prove himself innocent. They cannot say, \"He is a traitor, a murderer, a felon, a breaker of the peace,\" but they say, \"He is an evil-doer.\" He an evil-doer who went about doing good! Let those be called whom he had cured, and fed, and taught; whom he has rescued from devils, and raised from death; and let them be asked whether he be an evil-doer or no. Note, It is no new thing for the best of benefactors to be branded and run down as the worst of malefactors. (3.) Very proud and conceited of themselves, and their own judgment and justice, as if their delivering a man up, under the general character of a malefactor, were sufficient for the civil magistrate to ground a judicial sentence upon, than which what could be more haughty?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":180,"text":"v. 30","label":"John 18:30","href":"/jhn/18/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.31.1","start":31,"end":31,"heading":"The judge remands him to their own court","excerpt":"3. The judge remands him to their own court (v. 31): \"Take you him, and judge him according to your own law, and do not trouble me with him.\" Now, (1.) Some think Pilate herein complimented them, acknowledging the remains of their power, and allowing them to exert it. Corporal punishment they might inflict, as scourging in their synagogues; whether capital or no is uncertain. \"But,\" saith Pilate, \"go as far as your law will allow you, and, if you go further, it shall be connived at.\" This he said, willing to do the Jews a pleasure, but unwilling to do them the service they required. (2.) Others think he bantered them, and upbraided them with their present state of weakness and subjection. They would be the sole judges of the guilt. \"Pray,\" saith Pilate, \"if you will be so, go on as you have begun; you have found him guilty by your own law, condemn him, if you dare, by your own law, to carry on the humour.\" Nothing is more absurd, nor more deserves to be exposed, than for those to pretend to dictate, and boast of their wisdom, who are weak and in subordinate stations, and whose lot it is to be dictated to. Some think Pilate here reflects upon the law of Moses, as if it allowed them what the Roman law would by no means allow—the judging of a man unheard. \"It may be your law will suffer such a thing, but ours will not.\" Thus, through their corruptions, the law of God was blasphemed; and so is his gospel too.\n\n4. They disown any authority as judges, and (since it must be so) are content to be prosecutors. They now grow less insolent and more submissive, and own, \"It is not lawful for us to put any man to death, whatever less punishment we may inflict, and this is a malefactor whom we would have the blood of.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":45,"text":"v. 31","label":"John 18:31","href":"/jhn/18/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.31.2","start":31,"end":31,"heading":"","excerpt":"(1.) Some think they had lost their power to give judgment in matters of life and death only by their own carelessness, and cowardly yielding to the darling iniquities of the age; so Dr. Lightfoot ouk exesti—It is not in our power to pass sentence of death upon any, if we do, we shall have the mob about us immediately.\n\n(2.) Others think their power was taken from them by the Romans, because they had not used it well, or because it was thought too great a trust to be lodged in the hands of a conquered and yet an unsubdued people. Their acknowledgement of this they designed for a compliment to Pilate, and to atone for their rudeness (v. 30), but it amounts to a full evidence that the sceptre was departed from Judah, and therefore that now the Messiah was come, Gen. xlix. 10. If the Jews have no power to put any man to death, where is the sceptre? Yet they ask not, Where is the Shiloh?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":641,"text":"v. 30","label":"John 18:30","href":"/jhn/18/#v30","status":"detected"},{"at":770,"text":"Gen. xlix. 10","label":"Genesis 49:10","href":"/gen/49/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.32.1","start":32,"end":32,"heading":"","excerpt":"(3.) However, there was a providence in it, that either they should have not power to put any man to death, or should decline the exercise of it upon this occasion, That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die, v. 32. Observe, [1.] In general, that even those who designed the defeating of Christ's sayings were, beyond their intention, made serviceable to the fulfilling of them by an overruling hand of God. No word of Christ shall fall to the ground; he can never either deceive or be deceived. Even the chief priests, while they persecuted him as a deceiver, had their spirit so directed as to help to prove him true, when we should think that by taking other measures they might have defeated his predictions. Howbeit, they meant not so, Isa. x. 7. [2.] Those sayings of Christ in particular were fulfilled which he had spoken concerning his own death. Two sayings of Christ concerning his death were fulfilled, by the Jews declining to judge him according to their law. First, He had said that he should be delivered to the Gentiles, and that they should put him to death (Matt. xx. 19; Mark x. 33; Luke xviii. 32, 33), and hereby that saying was fulfilled. Secondly, He had said that he should be crucified (Matt. xx. 19; xxvi. 2), lifted up, ch. iii. 14; xii. 32. Now, if they had judged him by their law, he had been stoned; burning, strangling, and beheading, were in some cases used among the Jews, but never crucifying. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":263,"text":"v. 32","label":"John 18:32","href":"/jhn/18/#v32","status":"detected"},{"at":795,"text":"Isa. x. 7","label":"Isaiah 10:7","href":"/isa/10/#v7","status":"detected"},{"at":1131,"text":"Matt. xx. 19","label":"Matthew 20:19","href":"/mat/20/#v19","status":"detected"},{"at":1145,"text":"Mark x. 33","label":"Mark 10:33","href":"/mrk/10/#v33","status":"detected"},{"at":1157,"text":"Luke xviii. 32, 33","label":"Luke 18:32–33","href":"/luk/18/#v32","status":"detected"},{"at":1267,"text":"Matt. xx. 19","label":"Matthew 20:19","href":"/mat/20/#v19","status":"detected"},{"at":1281,"text":"xxvi. 2","label":"Matthew 26:2","href":"/mat/26/#v2","status":"detected"},{"at":1302,"text":"ch. iii. 14; xii. 32","label":"John 3:14","href":"/jhn/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.32.2","start":32,"end":32,"heading":"","excerpt":"... It was therefore necessary that Christ should be put to death by the Romans, that, being hanged upon a tree, he might be made a curse for us (Gal. iii. 13), and his hands and feet might be pierced. As the Roman power had brought him to be born at Bethlehem, so now to die upon a cross, and both according to the scriptures. It is likewise determined concerning us, though not discovered to us, what death we shall die, which should free us from all disquieting cares about that matter. \"Lord, what, and when, and how thou hast appointed.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":146,"text":"Gal. iii. 13","label":"Galatians 3:13","href":"/gal/3/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.33.1","start":33,"end":33,"heading":"Here is Pilate's conference with the prisoner","excerpt":"II. Here is Pilate's conference with the prisoner, v. 33, &c., where we have,\n\n1. The prisoner set to the bar. Pilate, after he had conferred with the chief priests at his door, entered into the hall, and called for Jesus to be brought in. He would not examine him in the crowd, where he might be disturbed by the noise, but ordered him to be brought into the hall; for he made no difficulty of going in among the Gentiles. We by sin were become liable to the judgment of God, and were to be brought before his bar; therefore Christ, being made sin and a curse for us, was arraigned as a criminal. Pilate entered into judgment with him, that God might not enter into judgment with us.\n\n2. His examination. The other evangelists tell us that his accusers had laid it to his charge that he perverted the nation, forbidding to give tribute to Cæsar, and upon this he is examined.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":51,"text":"v. 33","label":"John 18:33","href":"/jhn/18/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.33.2","start":33,"end":33,"heading":"","excerpt":"(1.) Here is a question put to him, with a design to ensnare him and to find out something upon which to ground an accusation: \"Art thou the king of the Jews? ho basileus—that king of the Jews who has been so much talked of and so long expected—Messiah the prince, art thou he? Dost thou pretend to be he? Dost thou call thyself, and wouldest thou be thought so?\" For he was far from imagining that really he was so, or making a question of that. Some think Pilate asked this with an air of scorn and contempt: \"What! art thou a king, who makest so mean a figure? Art thou the king of the Jews, by whom thou art thus hated and persecuted? Art thou king de jure—of right, while the emperor is only king de facto—in fact?\" Since it could not be proved he ever said it, he would constrain him to say it now, that he might proceed upon his own confession.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.34.1","start":34,"end":34,"heading":"Christ answers this question with another","excerpt":"(2.) Christ answers this question with another; not for evasion, but as an intimation to Pilate to consider what he did, and upon what grounds he went (v. 34): \"Sayest thou this thing of thyself, from a suspicion arising in thy own breast, or did others tell it thee of me, and dost thou ask it only to oblige them?\" [1.] \"It is plain that thou hast no reason to say this of thyself.\" Pilate was bound by his office to take care of the interests of the Roman government, but he could not say that this was in any danger, or suffered any damage, from any thing our Lord Jesus had ever said or done. He never appeared in worldly pomp, never assumed any secular power, never acted as a judge or divider; never were any traitorous principles or practices objected to him, nor any thing that might give the least shadow of suspicion. [2.] \"If others tell it thee of me, to incense thee against me, thou oughtest to consider who they are, and upon what principles they go, and whether those who represent me as an enemy to Cæsar are not really such themselves, and therefore use this only as a pretence to cover their malice, for, if so, the matter ought to be well weighed by a judge that would do justice.\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":152,"text":"v. 34","label":"John 18:34","href":"/jhn/18/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.34.2","start":34,"end":34,"heading":"","excerpt":"... Nay, if Pilate had been as inquisitive as he ought to have been in this matter, he would have found that the true reason why the chief priests were outrageous against Jesus was because he did not set up a temporal kingdom in opposition to the Roman power; if he would have done this, and would have wrought miracles to bring the Jews out of the Roman bondage, as Moses did to bring them out of the Egyptian, they would have been so far from siding with the Romans against him that they would have made him their king, and have fought under him against the Romans; but, not answering this expectation of theirs, they charged that upon him of which they were themselves most notoriously guilty-disaffection to and design against the present government; and was such an information as this fit to be countenanced?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.35.1","start":35,"end":35,"heading":"Pilate resents Christ's answer, and takes it very ill","excerpt":"(3.) Pilate resents Christ's answer, and takes it very ill, v. 35. This is a direct answer to Christ's question, v. 34. [1.] Christ had asked him whether he spoke of himself. \"No,\" says he; \"am I a Jew, that thou suspectest me to be in the plot against thee? I know nothing of the Messiah, nor desire to know, and therefore interest not myself in the dispute who is the Messiah and who not; the dispute who is the Messiah and who not; it is all alike to me.\" Observe with what disdain Pilate asks, Am I a Jew? The Jews were, upon many accounts, an honourable people; but, having corrupted the covenant of their God, he made them contemptible and base before all the people (Mal. ii. 8, 9), so that a man of sense and honour reckoned it a scandal to be counted a Jew. Thus good names often suffer for the sake of the bad men that wear them. It is sad that when a Turk is suspected of dishonesty he should ask, \"What! do you take me for a Christian?\" [2.] Christ had asked him whether others told him. \"Yes,\" says he, \"and those thine own people, who, one would think would be biased in favour of thee, and the priests, whose testimony, in verbum sacerdotis—on the word of a priest, ought to be regarded; and therefore I have nothing to do but to proceed upon their information.\" Thus Christ, in his religion, still suffers by those that are of his own nation, even the priests, that profess relation to him, but do not live up to their profession. [3.] Christ had declined answering that question, Art thou the king of the Jews? And therefore Pilate puts another question to him more general, \"What hast thou done? What provocation hast thou given to thy own nation, and particularly the priests, to be so violent against thee? Surely there cannot be all this smoke without some fire, what is it?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":60,"text":"v. 35","label":"John 18:35","href":"/jhn/18/#v35","status":"detected"},{"at":113,"text":"v. 34","label":"John 18:34","href":"/jhn/18/#v34","status":"detected"},{"at":674,"text":"Mal. ii. 8, 9","label":"Malachi 2:8–9","href":"/mal/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.36.1","start":36,"end":36,"heading":"","excerpt":"(4.) Christ, in his next reply, gives a more full and direct answer to Pilate's former question, Art thou a king? explaining in what sense he was a king, but not such a king as was any ways dangerous to the Roman government, not a secular king, for his interest was not supported by secular methods, v. 36. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":300,"text":"v. 36","label":"John 18:36","href":"/jhn/18/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.36.2","start":36,"end":36,"heading":"An account of the nature and constitution of Christ's kingdom","excerpt":"[1.] An account of the nature and constitution of Christ's kingdom: It is not of this world. It is expressed negatively to rectify the present mistakes concerning it; but the positive is implied, it is the kingdom of heaven, and belongs to another world. Christ is a king, and has a kingdom, but not of this world. First Its rise is not from this world; the kingdoms of men arise out of the sea and the earth (Dan. vii. 3; Rev. xiii. 1, 11); but the holy city comes from God out of heaven, Rev. xxii. 2. His kingdom is not by succession, election, or conquest, but by the immediate and special designation of the divine will and counsel. Secondly, Its nature is not worldly; it is a kingdom within men (Luke xvi. 21), set up in their hearts and consciences (Rom. xiv. 17), its riches spiritual, its powers spiritual, and all its glory within. The ministers of state in Christ's kingdom have not the spirit of the world, 1 Cor. ii. 12. Thirdly, Its guards and supports are not worldly; its weapons are spiritual. It neither needed nor used secular force to maintain and advance it, nor was it carried on in a way hurtful to kings or provinces; it did not in the least interfere with the prerogatives of princes nor the property of their subjects; it tended not to alter any national establishment in secular things, nor opposed any kingdom but that of sin and Satan. Fourthly, Its tendency and design are not worldly. Christ neither aimed nor would allow his disciples to aim at the pomp and power of the great men of the earth. Fifthly, Its subjects, though they are in the world, yet are not of the world; they are called and chosen out of the world, are born from, and bound for, another world; they are neither the world's pupils nor its darlings, neither governed by its wisdom nor enriched with its wealth.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":410,"text":"Dan. vii. 3","label":"Daniel 7:3","href":"/dan/7/#v3","status":"detected"},{"at":423,"text":"Rev. xiii. 1, 11","label":"Revelation 13:1","href":"/rev/13/#v1","status":"detected"},{"at":423,"text":"Rev. xiii. 1, 11","label":"Revelation 13:11","href":"/rev/13/#v11","status":"detected"},{"at":490,"text":"Rev. xxii. 2","label":"Revelation 22:2","href":"/rev/22/#v2","status":"detected"},{"at":703,"text":"Luke xvi. 21","label":"Luke 16:21","href":"/luk/16/#v21","status":"detected"},{"at":758,"text":"Rom. xiv. 17","label":"Romans 14:17","href":"/rom/14/#v17","status":"detected"},{"at":920,"text":"1 Cor. ii. 12","label":"1 Corinthians 2:12","href":"/1co/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.36.3","start":36,"end":36,"heading":"An evidence of the spiritual nature of Christ's kingdom produced","excerpt":"[2.] An evidence of the spiritual nature of Christ's kingdom produced. If he had designed an opposition to the government, he would have fought them at their own weapons, and would have repelled force with force of the same nature; but he did not take this course: If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews, and my kingdom be ruined by them. But, First, His followers did not offer to fight; there was no uproar, no attempt to rescue him, though the town was now full of Galileans, his friends and countrymen, and they were generally armed; but the peaceable behaviour of his disciples on this occasion was enough to put to silence the ignorance of foolish men. Secondly, He did not order them to fight; nay, he forbade them, which was an evidence both that he did not depend upon worldly aids (for he could have summoned legions of angels into his service, which showed that his kingdom was from above), and also that he did not dread worldly opposition, for he was very willing to be delivered to the Jews, as knowing that what would have been the destruction of any worldly kingdom would be the advancement and establishment of his; justly therefore does he conclude, Now you may see my kingdom is not from hence; in the world but not of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.37.1","start":37,"end":37,"heading":"In answer to Pilate's further query, he replies yet more directly","excerpt":"(5.) In answer to Pilate's further query, he replies yet more directly, v. 37, where we have, [1.] Pilate's plain question: \"Art thou a king then? Thou speakest of a kingdom thou hast; art thou then, in any sense, a king? And what colour hast thou for such a claim? Explain thyself.\" [2.] The good confession which our Lord Jesus witnessed before Pontius Pilate, in answer to this (1 Tim. vi. 13): Thou sayest that I am a king, that is, It is as thou sayest, I am a king; for I came to bear witness of the truth. First, He grants himself to be a king, though not in the sense that Pilate meant. The Messiah was expected under the character of a king, Messiah the prince; and therefore, having owned to Caiaphas that he was the Christ, he would not disown to Pilate that he was king, lest he should seem inconsistent with himself. Note, Though Christ took upon him the form of a servant, yet even then he justly claimed the honour and authority of a king. Secondly, He explains himself, and shows how he is a king, as he came to bear witness of the truth; he rules in the minds of men by the power of truth. If he had meant to declare himself a temporal prince, he would have said, For this end was I born, and for this cause came I into the world, to rule the nations, to conquer kings, and to take possession of kingdoms; no, he came to be a witness, a witness for the God that made the world, and against sin that ruins the world, and by this word of his testimony he sets up, and keeps up, his kingdom. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":72,"text":"v. 37","label":"John 18:37","href":"/jhn/18/#v37","status":"detected"},{"at":382,"text":"1 Tim. vi. 13","label":"1 Timothy 6:13","href":"/1ti/6/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.37.2","start":37,"end":37,"heading":"","excerpt":"... It was foretold that he should be a witness to the people, and, as such, a leader and commander to the people, Isa. lv. 4. Christ's kingdom was not of this world, in which truth faileth (Isa. lix. 15, Qui nescit dissimulare, nescit regnare—He that cannot dissemble knows not how to reign), but of that world in which truth reigns eternally. Christ's errand into the world, and his business in the world, were to bear witness to the truth. 1. To reveal it, to discover to the world that which otherwise could not have been known concerning God and his will and good-will to men, ch. i. 18; xvii. 26. 2. To confirm it, Rom. xv. 8. By his miracles he bore witness to the truth of religion, the truth of divine revelation, and of God's perfections and providence, and the truth of his promise and covenant, that all men through him might believe. Now by doing this he is a king, and sets up a kingdom. (1.) The foundation and power, the spirit and genius, of Christ's kingdom, is truth, divine truth. When he said, I am the truth, he said, in effect, I am a king. He conquers by the convincing evidence of truth; he rules by the commanding power of truth, and in his majesty rides prosperously, because of truth, Ps. xlv. 4. It is with his truth that he shall judge the people, Ps. xcvi. 13. It is the sceptre of his kingdom; he draws with the cords of a man, with truth revealed to us, and received by us in the love of it; and thus he brings thoughts into obedience. He came a light into the world, and rules as the sun by day. (2.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":115,"text":"Isa. lv. 4","label":"Isaiah 55:4","href":"/isa/55/#v4","status":"detected"},{"at":191,"text":"Isa. lix. 15","label":"Isaiah 59:15","href":"/isa/59/#v15","status":"detected"},{"at":582,"text":"ch. i. 18; xvii. 26","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":621,"text":"Rom. xv. 8","label":"Romans 15:8","href":"/rom/15/#v8","status":"detected"},{"at":1213,"text":"Ps. xlv. 4","label":"Psalms 45:4","href":"/psa/45/#v4","status":"detected"},{"at":1278,"text":"Ps. xcvi. 13","label":"Psalms 96:13","href":"/psa/96/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.37.3","start":37,"end":37,"heading":"","excerpt":"... The subjects of this kingdom are those that are of the truth. All that by the grace of God are rescued from under the power of the father of lies, and are disposed to receive the truth and submit to the power and influence of it, will hear Christ's voice, will become his subjects, and will bear faith and true allegiance to him. Every one that has any real sense of true religion will entertain the Christian religion, and they belong to his kingdom; by the power of truth he makes them willing, Ps. xc. 3. All that are in love with truth will hear the voice of Christ, for greater, better, surer, sweeter truths can nowhere be found than are found in Christ, by whom grace and truth came; so that, by hearing Christ's voice, we know that we are of the truth, 1 John iii. 19.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":501,"text":"Ps. xc. 3","label":"Psalms 90:3","href":"/psa/90/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.38.1","start":38,"end":38,"heading":"Pilate, hereupon, puts a good question to him, but does not stay for an answer","excerpt":"(6.) Pilate, hereupon, puts a good question to him, but does not stay for an answer, v. 38. He said, What is truth? and immediately went out again.\n\n[1.] It is certain that this was a good question, and could not be put to one that was better able to answer it. Truth is that pearl of great price which the human understanding has a desire for and is in quest of; for it cannot rest but in that which is, or at least is apprehended to be, truth. When we search the scriptures, and attend the ministry of the word, it must be with this enquiry, What is truth? and with this prayer, Lead me in thy truth, into all truth. But many put this question that have not patience and constancy enough to persevere in their search after truth, or not humility and sincerity enough to receive it when they have found it, 2 Tim. iii. 7. Thus many deal with their own consciences; they ask them those needful questions, \"What am I?\" \"What have I done?\" but will not take time for an answer.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":85,"text":"v. 38","label":"John 18:38","href":"/jhn/18/#v38","status":"detected"},{"at":808,"text":"2 Tim. iii. 7","label":"2 Timothy 3:7","href":"/2ti/3/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.38.2","start":38,"end":38,"heading":"It is uncertain with what design Pilate asked this question","excerpt":"[2.] It is uncertain with what design Pilate asked this question. First, Perhaps he spoke it as a learner, as one that began to think well of Christ, and to look upon him with some respect, and desired to be informed what new notions he advanced and what improvements he pretended to in religion and learning. But while he desired to hear some new truth from him, as Herod to see some miracle, the clamour and outrage of the priests' mob at his gate obliged him abruptly to let fall the discourse. Secondly, Some think he spoke it as a judge, enquiring further into the cause now brought before him: \"Let me into this mystery, and tell me what the truth of it is, the true state of this matter.\" Thirdly, Others think he spoke it as a scoffer, in a jeering way: \"Thou talkest of truth; canst thou tell what truth is, or give me a definition of it?\" Thus he makes a jest of the everlasting gospel, that great truth which the chief priests hated and persecuted, and which Christ was now witnessing to and suffering for; and like men of no religion, who take a pleasure in bantering all religions, he ridicules both sides; and therefore Christ made him no reply. Answer not a fool according to his folly; cast not pearls before swine. But, though Christ would not tell Pilate what is truth, he has told his disciples, and by them has told us, ch. xiv. 6.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.38.3","start":38,"end":38,"heading":"He publicly declared him innocent","excerpt":"(1.) He publicly declared him innocent, v. 38. Upon the whole matter, I find in him no fault at all. He supposes there might be some controversy in religion between him and them, wherein he was as likely to be in the right as they; but nothing criminal appears against him. This solemn declaration of Christ's innocency was, [1.] For the justification and honour of the Lord Jesus. By this it appears that though he was treated as the worst of malefactors he had never merited such treatment. [2.] For explaining the design and intention of his death, that he did not die for any sin of his own, even in the judgement of the judge himself, and therefore he died as a sacrifice for our sins, and that, even in the judgment of the prosecutors themselves, one man should die for the people, ch. xi. 50. This is he that did no violence, neither was any deceit in his mouth (Isa. liii. 9), who was to be cut off, but not for himself, Dan. ix. 26. [3.] For aggravating the sin of the Jews that prosecuted him with so much violence. If a prisoner has had a fair trial, and has been acquitted by those that are proper judges of the crime, especially if there be no cause to suspect them partial in his favour, he must be believed innocent, and his accusers are bound to acquiesce. But our Lord Jesus, though brought in not guilty, is still run down as a malefactor, and his blood thirsted for.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":40,"text":"v. 38","label":"John 18:38","href":"/jhn/18/#v38","status":"detected"},{"at":788,"text":"ch. xi. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"},{"at":870,"text":"Isa. liii. 9","label":"Isaiah 53:9","href":"/isa/53/#v9","status":"detected"},{"at":929,"text":"Dan. ix. 26","label":"Daniel 9:26","href":"/dan/9/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.39.1","start":39,"end":39,"heading":"He proposed an expedient for his discharge","excerpt":"(2.) He proposed an expedient for his discharge (v. 39): You have a custom, that I should release to you a prisoner at the passover; shall it be this king of the Jews? He proposed this, not to the chief priests (he knew they would never agree to it), but to the multitude; it was an appeal to the people, as appears, Matt. xxvii. 15. Probably he had heard how this Jesus had been attended but the other day with the hosannas of the common people; he therefore looked upon him to be the darling of the multitude, and the envy only of the rulers, and therefore he made no doubt but they would demand the release of Jesus, and this would stop the mouth of the prosecutors, and all would be well. [1.] He allows their custom, for which, perhaps, they had had a long prescription, in honour of the passover, which was a memorial of their release. But it was adding to God's words, as if he had not instituted enough for the due commemoration of that deliverance, and, though an act of mercy, might be injustice to the public, Prov. xvii. 15. [2.] He offers to release Jesus to them, according to the custom. If Pilate had had the honesty and courage that became a judge, he would not have named an innocent person to be competitor with a notorious criminal for this favour; if he found no fault in him, he was bound in conscience to discharge him. But he was willing to trim the matter, and please all sides, being governed more by worldly wisdom than by the rules of equity.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":49,"text":"v. 39","label":"John 18:39","href":"/jhn/18/#v39","status":"detected"},{"at":317,"text":"Matt. xxvii. 15","label":"Matthew 27:15","href":"/mat/27/#v15","status":"detected"},{"at":1021,"text":"Prov. xvii. 15","label":"Proverbs 17:15","href":"/pro/17/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.18.40.1","start":40,"end":40,"heading":"The people appeared his enemies, and implacable against him","excerpt":"2. The people appeared his enemies, and implacable against him (v. 40): They cried all again and again, Not this man, let not him be released, but Barabbas. Observe, (1.) How fierce and outrageous they were. Pilate proposed the thing to them calmly, as worthy their mature consideration, but they resolved it in a heat, and gave in their resolution with clamour and noise, and in the utmost confusion. Note, The enemies of Christ's holy religion cry it down, and so hope to run it down; witness the outcry at Ephesus, Acts xix. 34. But those who think the worse of things or persons merely for their being thus exclaimed against have a very small share of constancy and consideration. Nay, there is cause to suspect a deficiency of reason and justice on that side which calls in the assistance of popular tumult. (2.) How foolish and absurd they were, as is intimated in the short account here given of the other candidate: Now Barabbas was a robber, and therefore, [1.] A breaker of the law of God; and yet he shall be spared, rather than one who reproved the pride, avarice, and tyranny of the priests and elders. Though Barabbas be a robber, he will not rob them of Moses's seat, nor of their traditions, and then no matter. [2.] He was an enemy to the public safety and personal property. The clamour of the town is wont to be against robbers (Job xxx. 5, Men cried after them as after a thief), yet here it is for one. Thus those do who prefer their sins before Christ. Sin is a robber, every base lust is a robber, and yet foolishly chosen rather than Christ, who would truly enrich us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xix.html","locus":null,"cites":[{"at":64,"text":"v. 40","label":"John 18:40","href":"/jhn/18/#v40","status":"detected"},{"at":518,"text":"Acts xix. 34","label":"Acts 19:34","href":"/act/19/#v34","status":"detected"},{"at":1348,"text":"Job xxx. 5","label":"Job 30:5","href":"/job/30/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.18.1.1","start":1,"end":1,"heading":"","excerpt":"He went forth) straightway. Therefore He had spoken in the city the words which have been written in the preceding chapters. ... It is called by the Hebrews ... The Latin Vulgate has Cedron, not ... The Greeks inflected several Hebrew nouns ... so as to accord with the sounds of their own language, as Hiller — shows in the Onom., p. 715: therefore in this way ... never have it sa, save at 1 Kings xv. 18, where however the Tigurine Edition,* and moreover the Cod. Alex. have 4 ... In other cases the LXX, are wont to — say; without an article, ... Also, during the times of the LXX. translators and of John, the phrase, ... does not seem to have been im-use.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":392,"text":"1 Kings xv. 18","label":"1 Kings 15:18","href":"/1ki/15/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.2-4.1","start":2,"end":4,"heading":"","excerpt":"there) in the scene of His approaching agony. ... Roman soldiers with the Captain : in contradistinction to which, the ministers or officers of the Jews are mentioned in ver. 12. ... having gone forth) Therefore He might even still have — departed. ... said) in order that He might turn aside the violence ... of the cohort (band) from the disciples: ver. 8.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":170,"text":"ver. 12","label":"John 18:12","href":"/jhn/18/#v12","status":"detected"},{"at":351,"text":"ver. 8","label":"John 18:8","href":"/jhn/18/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.6-8.1","start":6,"end":8,"heading":"","excerpt":"fell) They ought not after that to have continued to kick against the pricks, especially Judas. [7. ... and [but] they said) The violence of their mad attack upon the Saviour robbed them of all consideration, or regard to so striking an omen.—V. g.] ... answered) Twice He says, I am [He]: if He had said it the third time, they would not have taken Him. He shall say it the third time hereafter. ... these) viz. the disciples ; whom they were blindly attacking.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.9-10.1","start":9,"end":10,"heading":"","excerpt":"might be fulfilled) Jesus therefore was a Prophet: so in ver. 32. ... I have not lost) not even in this their greatest occasion of danger. ... Simon) John alone records that it was Simon who did this: the other evangelists keep back the name of Peter. [No doubt because these latter wrote at a time when Peter might readily have run risk with the world (had his name been mentioned): John, writing last of all, filled up the omission of the name when all risk was over.—Harm., p. 531. Comp. ch. xxi. 19, note ... having) Even to have a sword was attended with danger. ... cut of) with a dangerous stroke- ... Malchus) It is probable that, for a long time after, this man continued to be well known among Jews and Christians. The name of the servant is given in the sacred narrative, as that of the maid (Rhoda), Acts xii. 13.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":57,"text":"ver. 32","label":"John 18:32","href":"/jhn/18/#v32","status":"detected"},{"at":495,"text":"xxi. 19","label":"John 21:19","href":"/jhn/21/#v19","status":"detected"},{"at":812,"text":"Acts xii. 13","label":"Acts 12:13","href":"/act/12/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.11-13.1","start":11,"end":13,"heading":"","excerpt":"the cup) Jesus refers to those things which He had said in Matt. xx. 22, xxvi. 39.2. Therefore John presupposes those particulars which Matthew wrote in the passages just quoted. ... It was at this (that He should not drink the cup) that the fighting of Peter was aiming. ... first) merely by way of honour. Comp. Acts iv. 6 [where ‘ Annas’ is mentioned as High Priest; the same words however being understood after ‘ Caiaphas,’ who comes next]. That the Saviour was presently after led thence to Caiaphas, John intimates by the fact, that he says that Caiaphas was the High Priest, and that Peter went in with Jesus into the palace of Caiaphas : ver. 15, at the end.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":59,"text":"Matt. xx. 22","label":"Matthew 20:22","href":"/mat/20/#v22","status":"detected"},{"at":73,"text":"xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":314,"text":"Acts iv. 6","label":"Acts 4:6","href":"/act/4/#v6","status":"detected"},{"at":647,"text":"ver. 15","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.14-16.1","start":14,"end":16,"heading":"","excerpt":"who had given the counsel) and was on that account eager for the destruction of Jesus. ... without the article, another, indefinitely, as being here first mentioned.’ For presently after ¢ has a relative force. See E. Schmid. on this passage. ... to the High Priest) and on that ground they were admitted in. ... without) The disciple, although known as such (John has not added in this place ... secretly, as in ch. xix. 38),* walking in openly, is safer than Peter, who was not known as such, and who acts timidly. General hatred of religion admits of an exception in the case of personal friends, so as to connive at them. ... spake) asking her to allow him to bring in Peter.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":417,"text":"xix. 38","label":"John 19:38","href":"/jhn/19/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.18-19.1","start":18,"end":19,"heading":"","excerpt":"Peter) He had become cold on the Mount of Olives. ... doctrine) The High Priest asks the question, just as if the doctrine of Jesus had crept in (spread gradually) in secret. ... in ch, xix. 38, and who, from his wealth and position, is not unlikely to have known Caiaphas; or rather Nicodemus, who must have known him, as being one of the Sanhedrim, ch. iii. 1, who also would be conscious as such of their plot against Jesus, and so would take care to be present at the trial, and who is mentioned ch. xix. 39, was the ... The openness of Nicodemus’ avowal, already contrasted with his timidity at first, which led them to ask, ch. vii. 52, Art thou also of Galilee ? makes him the probable person : comp. ver. 50.—E. and T. the world often wishes to make out of the truth a thing done in a corner. Jesus answers as to His doctrine: there was no need of His answering as to His disciples.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":355,"text":"iii. 1","label":"John 3:1","href":"/jhn/3/#v1","status":"detected"},{"at":504,"text":"xix. 39","label":"John 19:39","href":"/jhn/19/#v39","status":"detected"},{"at":634,"text":"vii. 52","label":"John 7:52","href":"/jhn/7/#v52","status":"detected"},{"at":708,"text":"ver. 50","label":"John 18:50","href":"/jhn/18/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.20.1","start":20,"end":20,"heading":"","excerpt":"to the world) Language (i.e. ... ever, or always, the time ; in synagogue and in the temple, the place. ... as presently after we have the expression, ... But the Lord is speaking of the synagogues of the whole country, not merely of the city; and so, therefore, from this passage the oneness of the synagogue in the city neither is refuted, nor is to be inferred. The noun in the Singular number, ... synagogue, wherever it might happen to be, in every one]: and thence the article +, added to “the temple,” forms an Epitasis [an emphatic addition, in repeating the previous ... in - secret, nothing, as far as concerns My doctrine (teaching) before the people. For He also apart taught His disciples many things; the main substance of which, however, He now confessed, even in presence of the Council (Sanhedrim). Matt. xxvi. 64, “ Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":816,"text":"Matt. xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.21-22.1","start":21,"end":22,"heading":"","excerpt":"Why ask Me, whom thou dost not believe? [It was suitable neither to the time nor to the place, for Him to set forth the particular dogmas of faith.—V. ... these) He points to the multitude then present, even these (here) know. ... a stroke) with a rod or stick [Engl. Vers. “ with the palm of his hand”]. Comp. ch. xix. 3, note; [not as Engl. Vers. “They smote Him with their hands,” but with a reed, as appears from Mark xv. 19; or else with rods, as appears from] Matt. xxvi. 67, where ... is the word used to express blows with the hand ; ... blows with rods, which the servant. had, note, Mark xiv. 65. ... in such a manner. He was not able to impugn the truth itself ; he wishes to indicate that Jesus erred in the manner, as each most innocent person is often accused by the unjust. But Jesus defends even His manner, declaring that He has spoken, not all, but well.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":315,"text":"xix. 3","label":"John 19:3","href":"/jhn/19/#v3","status":"detected"},{"at":417,"text":"Mark xv. 19","label":"Mark 15:19","href":"/mrk/15/#v19","status":"detected"},{"at":466,"text":"Matt. xxvi. 67","label":"Matthew 26:67","href":"/mat/26/#v67","status":"detected"},{"at":593,"text":"Mark xiv. 65","label":"Mark 14:65","href":"/mrk/14/#v65","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.23.1","start":23,"end":23,"heading":"","excerpt":"Hirs. Goth. Lat. in MS. Bodl. vet. and Luther, omit this word. ... bear witness) If I have spoken evil, then, and not till then, ... (presuming that there are no other objections to that course of proceeding), bear witness, etc. ‘The minister or officer had attempted to bear witness by means of the stroke itself, but wrongly. ... but if) This has the force of affirming [But since I have spoken well].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.24.1","start":24,"end":24,"heading":"","excerpt":"sent) One or two editions supply ot, or 6:, or ... There is no need of doing so... That Jesus had been led by Annas to Caiaphas, had been indicated by John, in ver. 15, by the verb ... and by the very appellation High Priest being so often repeated. But now he takes up again this very circumstance, and records it more expressly in conjunction with the mention of His being bound, in which state the Saviour [both ingenuously confessed the truth (Harm., p. 536), and] received a most undeserved blow. Sometimes in a narrative there is put something out of the regular order of time, which is connected with those circumstances that receive light from it: ch. v. 9, ix. 14, xi. 80; Acts iv. 22; Jer. xxix. 29, compared with what goes before and what follows. It was in one and ... ‘palace of the High Priest, although in different parts of it, that Peter thrice denied Jesus ['This explains the connection with ver. 25 ... bound) ver. 12.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":160,"text":"ver. 15","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"},{"at":660,"text":"v. 9","label":"John 5:9","href":"/jhn/5/#v9","status":"detected"},{"at":682,"text":"Acts iv. 22","label":"Acts 4:22","href":"/act/4/#v22","status":"detected"},{"at":695,"text":"Jer. xxix. 29","label":"Jeremiah 29:29","href":"/jer/29/#v29","status":"detected"},{"at":911,"text":"ver. 25","label":"John 18:25","href":"/jhn/18/#v25","status":"detected"},{"at":930,"text":"ver. 12","label":"John 18:12","href":"/jhn/18/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.25-27.1","start":25,"end":27,"heading":"","excerpt":"whose ear Peter cut of) Peter struck the man: accordingly it is by the man’s relative that Peter is attacked. A sad . retaliation. ... crew) Concerning the repentance of Peter, John takes for granted those particulars which the other evangelists record. Add ch. xx. 2, 3 [which presupposes his repentance]. ... lest they should be defiled) as Pilate’s house was not cleared out of leaven: Deut. xvi. 4, “There shall be no leavened bread seen with thee in all thy coasts seven days.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":262,"text":"xx. 2, 3","label":"John 20:2–3","href":"/jhn/20/#v2","status":"detected"},{"at":389,"text":"Deut. xvi. 4","label":"Deuteronomy 16:4","href":"/deu/16/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.28.1","start":28,"end":28,"heading":"","excerpt":"on this passage) adds, that the defilement by entering the Pretorium or judgment-hall would last only up to evening, and that therefore would not prevent them, after being cleansed, from eating the Paschal lamb. Since, then, in this passage, the Evangelist is speaking of such an eating of the Passover as the Jews would have been excluded from before the evening by any defilement, no doubt a different part of the feast from the actual feast of the Passover lamb is indicated.—Harm., p. 544, et ... cannot be the Accusative of time, during the Feast. For though defiled, they might eat common food. [Therefore it could not be ordinary eating, but eating the Passover, which this passage implies that defilement would have excluded them from.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.30-31.1","start":30,"end":31,"heading":"","excerpt":"not) It is a monstrous calumny to treat the cause of an innocent person as if it were a case of notorious criminality. They wish to relieve Pilate of the labour of investigation, so as that he should not trouble himself about their law, but only inflict the punishment. ... this man) Answering to, against this man, in ver. 29. ... your) Pilate seems to have said this not without contempt : comp. ver. 35, “ Am I a Jew?” and not to have considered the charge brought against Jesus a capital offence, as the Jews were accounting it.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":319,"text":"ver. 29","label":"John 18:29","href":"/jhn/18/#v29","status":"detected"},{"at":398,"text":"ver. 35","label":"John 18:35","href":"/jhn/18/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.32-33.1","start":32,"end":33,"heading":"","excerpt":"He spake) ch. xii. 32, 33, “I, if I be lifted up from the earth, will draw all men unto Me. This He said signifying what death He should die.” ... by what kind of) viz. such a death as the Romans were wont to inflict. The Jews would have stoned Him [that being the punishment of blasphemy among them]. ... John brings before us Pilate, with changeable mind, always pressing upon this point.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":14,"text":"xii. 32, 33","label":"John 12:32–33","href":"/jhn/12/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.34.1","start":34,"end":34,"heading":"","excerpt":"others) This was calculated to rouse the conscience of Pilate, so as that he should not simply [without corroborative proof ... It was altogether the statement of ‘others, namely, the Jews,—those outside namely, when Jesus had been already by this time introduced into the Pretorium or ... Jesus was wishing Pilate to observe this part of His question : Pilate lays hold (fastens) on the former part of it, not without anger.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.35-36.1","start":35,"end":36,"heading":"","excerpt":"am I?) That is to say, certainly it is not of myself that I say this: the Jews have told it to me. ... Thy own nation) of which Thou art called the King. ... the high priests) The chief ministers themselves. ... what hast Thou done?) Pilate glances at the question concerning Jesus being King. ... kingdom) Thrice Jesus names His kingdom. ... not) Jesus merely says from whence His kingdom is not, namely, not of this world ; but does not express whence it is, namely, from heaven. However He intimates it, when He says, that “ He came into the world,” ver. 37. ... The particle of or from is to be marked. See note on Rev. xi. 15, “The seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of His Christ, ... Moers and He shall reign for ever ... differ: above, ch. xvii, 11, 14, ... ‘Ex denotes precisely the origin, as presently after ... Of this world) On this account Christ did not stay long in this life. ... if of) Of this world is emphatically put in the beginning of the clause [not 4 ... 7. xoom. is put first]. The world defends its kingdoms by force of arms. ... ministers) who are not from or of this world. ... would fight) Each kind of agent acts in its own sphere. ... that I should not be delivered) Pilate was already contemplating this, ver. 31. ... as it is) The particle is adversative, not a particle of time.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":553,"text":"ver. 37","label":"John 18:37","href":"/jhn/18/#v37","status":"detected"},{"at":619,"text":"Rev. xi. 15","label":"Revelation 11:15","href":"/rev/11/#v15","status":"detected"},{"at":1340,"text":"ver. 31","label":"John 18:31","href":"/jhn/18/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.37.1","start":37,"end":37,"heading":"","excerpt":"I. I) A powerful Anadiplosis ['The repetition of the same word in the end of the preceding and beginning of the following member of a sentence. ... for this) So twice. ... may be referred to the preceding clause, concerning His being “a King,” in order to intimate that He was born a King: Matt. ii. 2, “ Where is He that is born King of the Jews?” ‘The second may be referred to what follows as to “ bearing witness unto the truth.” ... I was born) Herein His human nativity is signified. Pilate was not capable of comprehending His divine Sonship. Yet it is declared here, notwithstanding, that not the whole origin of Jesus is contained in His human nativity, when there is subjoined, [ came into the world. ... unto the truth) The truth, which previously had been told to the people (Jewish), in His passion is preached to princes also, and to the Gentiles. This then is the crowning point of His preaching. All heard and saw the Christ: the truth was offered even to Pilate. The kingdom of the truth is opposed to the kingdom of this world. ... every one) Jesus appeals from the blindness of Pilate to the capability of comprehension existing on the part of believers. ... he who is of the truth) To be of the truth precedes : to hear follows. ... heareth) with pleasure and intelligence. And these are the citizens of the kingdom of Christ. ... My voice) which is true, in its assertion of My kingdom.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":290,"text":"Matt. ii. 2","label":"Matthew 2:2","href":"/mat/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.38.1","start":38,"end":38,"heading":"","excerpt":"Pilate thinks that the mention of truth does not square with what He said concerning His kingdom. He knows only to connect the idea of a kingdom with power, not with truth. But the kingdom of truth is a kingdom of freedom ; for the truth makes free (ch. viii. 32, 36). Here Pilate ought to have questioned Him, as an earnest inquirer: but he so questions Him, as to confess that he is not of the truth. The words of Jesus were an enigma to Pilate; and Pilate confesses this. It is at the end of his conversation with Jesus, and not till then, that he asks ri fern, what is truth? Sir. (Ecclesiasticus) xxii. 8, “ He that telleth a tale to a fool, speaketh to one in a slumber ; when he hath told his tale, he will say, What is the matter?”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":254,"text":"viii. 32, 36","label":"John 8:32","href":"/jhn/8/#v32","status":"detected"},{"at":254,"text":"viii. 32, 36","label":"John 8:36","href":"/jhn/8/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.18.39.1","start":39,"end":39,"heading":"","excerpt":"at the Passover) Therefore the Passover was on that day. And on that day the people, who were assembled together, begged the favour of Pilate.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.18.1.1","start":1,"end":1,"heading":"When Jesus...these words","excerpt":"This would have been more literally rendered, \" Jesus having said these things.\" The \" things \" referred to, seem to me to include the discourse of the fifteenth and sixteenth chapters, as well as the prayer of the seventeenth.\n\nHenry observes, \" the office of the priest was to teach and pray and offer sacrifice. Christ, after teaching and praying, applies Himself to make atonement. He had said all He had to say as a prophet. He now addresses Himself to His work as priest.\"\n\n[He went forth...disciples.] The question arises, \" From what place did He go forth ? \" and it receives very different answers.\n\nMany, as Cyril, Ecolampadius, Maldonatus, Doddridge, and Ellicott, think that it only means He went forth from the room where He had held the Lord's Supper and delivered His part ing address and prayer. The advocates of this view hold that our Lord did not actually go out of the room, when He said, at the end of the fourteenth chapter, \" Arise, let us go hence,\" and that He probably continued His discourse, and prayed standing. This, to say the least, seems a very unnatural view.\n\nSome, as Burgon, think that our Lord spoke the latter part of His address and prayer within the precincts of the temple, and that the words before us mean that He moved away from the temple. This, however seems hardly probable. It was night, we know. There is no evidence that gatherings of people by night were held within the temple precincts.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.1.2","start":1,"end":1,"heading":"","excerpt":"The most probable view, in my opinion, seems to be that Jesus went forth out of the city, after concluding His discourse and prayer, and that after leaving the room where our Lord's Supper was held, at the end of the fourteenth chapter, He spoke and prayed near the gates, or within the city walls. He left the room when He said, \" Arise, let us go hence.\" Then having reached some quiet spot near the walls. He continued His discourse and prayed. Then after that he went out of the city This seems to me the more natural account.\n\n[Over the brook Cedron.] The Cedron here mentioned, is the game as the Kidron named more than once in the Old Testament. The word \" brook \" means, literally, a \" winter torrent,\" and this, according to all travellers, is precisely what the Kidron is. Excepting in winter, or after rains, it is merely the dry bed of a water-course. It lies on the east side of Jerusalem, between the city and the Mount of Olives. It is the same Kidron which David passed over weeping, when obliged to flee from Jerusalem by the rebellion of Absalom. (2 Sam. xv. 23.) It is the same Kidron by the aide of which Asa burnt the idol of his mother Maachah (2 Chron. xv. 16), and into which Josiah cast the dust of the idolatrous altars which he destroyed. (2 Kings xxiii. 12.)\n\nLampe says that the way by which our Lord left the city, was the way by which the scape-goat, Azazel, was annually sent out into the wilderness on the great day of atonement.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1066,"text":"2 Sam. xv. 23","label":"2 Samuel 15:23","href":"/2sa/15/#v23","status":"detected"},{"at":1167,"text":"2 Chron. xv. 16","label":"2 Chronicles 15:16","href":"/2ch/15/#v16","status":"detected"},{"at":1267,"text":"2 Kings xxiii. 12","label":"2 Kings 23:12","href":"/2ki/23/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.1.3","start":1,"end":1,"heading":"where was a garden...disciples","excerpt":"There can be little doubt that this garden is the same as the \" place called Gethsemane.\" What kind of a garden it was we know not, unless a garden of olive trees. Probably it was neither a garden of flowers nor of herbs, but simply a place enclosed, where trees were sheltered and encouraged to grow, in order to provide a quiet shady retirement away from the bustle of the city. Whether it was a public garden, or private property, we know not. Hengstenberg conjectures that\" the owner of the place must have stood in some special relation to Jesus,\" and that this accounts for His frequent and free resort to the place. He also conjectures that the \" young man\" named in Mark xiv. 51, 52, must have belonged to the family of the owner. This however, is pure conjecture.\n\nAlmost all commentators notice the curious fact that the fall of Adam and Eve took place in a garden, and Christ's passion also began in a garden, and the sepulchre where Christ was laid was in a garden, and the place where He was crucified was in a garden. (John xix. 41.)\n\nAugustine remarks, \" It was fitting that the blood of the Physician should there be poured out, where the disease of the sick man first commenced,\"\n\nGualter remarks that the first Adam had everything that was pleasant in the Garden of Eden, and yet fell. The second Adam had everything that was painful and trying in the Garden of Gethsemane, but was a glorious conqueror.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":674,"text":"Mark xiv. 51, 52","label":"Mark 14:51–52","href":"/mrk/14/#v51","status":"detected"},{"at":1033,"text":"John xix. 41","label":"John 19:41","href":"/jhn/19/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.1-11.1","start":1,"end":11,"heading":"JOHN XVIII. 1—11.","excerpt":"These verses begin St. John's account of Christ's sufferings and crucifixion. We now enter on the closing scene of our Lord's ministry, and pass at once from His intercession to His sacrifice. We shall find that, like the other Gospel-writers, the beloved disciple enters fully into the story of the cross. But we shall also find, if we read carefully, that he mentions several interesting points in the story, which Matthew, Mark, and Luke, for some wise reasons, have passed over.\n\nWe should notice, first, in these verses, the exceeding hardness of heart to which a backsliding professor may attain. We are told that Judas, one of the twelve Apostles, became guide to them that took Jesus. We are told that he used his knowledge of the place of our Lord's retirement, in order to bring His deadly enemies upon Him; and we are told that when the band of men and officers approached his Master, in order to make Him prisoner, Judas \" stood with them.\" — Yet this was a man who for three years had been a constant companion of Christ, had seen His miracles, had heard His sermons, had enjoyed the benefit of His private instruction, had professed himself a believer, had even worked and preached in Christ's name ! — \" Lord,\" we may well say, \" what is man ? \" From the highest degree of privilege down to the lowest depth of sin, there is but a succession of steps. Privileges misused seem to paralyze the conscience. The same fire that melts wax, will harden clay.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.2.1","start":2,"end":2,"heading":"And Judas also, &c.","excerpt":"This verse is one of John's peculiar explanatory comments. He tells us that this garden was a place where our Lord and His disciples were in the habit of assembling together, when they went up to Jerusalem at the great Jewish feasts. At such seasons the crowd of worshippers was very great ; and many had to content themselves with such shelter as they could find under trees, or rocks, in the open air. This is what Luke means when he says, \"At night He went out and abode in the mount that is called the Mount of Olives.\" (Luke xxi. 37.) Excepting at the celebration of the first Lord's Supper, we have no mention of our Lord ever being in any house in Jerusalem.\n\nChrysostom remarks, '* It is evident from this that Jesus generally passed the night out of doors.\"\n\nBucer thinks that Judas specially knew the place where our Lord used to pray. Our Lord's habits of prayer were as well known as those of Daniel.\n\nThe fact that the traitor Judas \" knew the place,\" while our Lord deliberately went there, shows three things. One is, that our Lord went to His death willingly and voluntarily ; He went to the \" garden,\" knowing well that Judas was acquainted with the place. — Another thing is, that our Lord was in the habit of going to this garden so \" often,\" that Judas felt sure He would be found there. — Another thing is, that the heart of Judas must have been desperately hard, when, after so many seasons of spiritual refreshment as he must have seen in this garden, he could use his knowledge for the purpose of betraying his Master. He \"knew the place,\" because he had often heard his Master teaching and praying there. He knew it from spiritual associations, and yet turned his knowledge to wicked ends !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":525,"text":"Luke xxi. 37","label":"Luke 21:37","href":"/luk/21/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.2.2","start":2,"end":2,"heading":"","excerpt":"May we not learn from this verse that there is nothing to be ashamed of, nothing wrong, in loving one place more than another, and choosing one place more than another, for communion with God? Even our blessed Lord had one special place, near Jerusalem, more than other places, to which He often resorted. The common idea of some, that it matters not where or in what place we worship, and that it is unspiritual and wrong to care for one seat in church more than another, can hardly be reconciled with this verse.\n\nThe Greek words rendered \" resorted thither,\" are literally \" were gathered together there.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.3.1","start":3,"end":3,"heading":"Judas then, having received, &c.","excerpt":"This verse begins John's circumstantial account of the taking and subsequent passion of our Lord Jesus Christ. A careful reader will not fail to observe that John entirely passes over several points in this history which are mentioned by the three other Gospel writers, and not least the bargaining of Judas with the priests to betray our Lord for money. But it is evident that John assumes that his readers were acquainted with the other three Gospels, and purposely dwells on points which they had not mentioned.\n\nThe expression \" a band of men,\" can only mean \" the detachment of Roman soldiers \" which had been lent by Pilate to the priests for the occasion. Some think that it means literally \" a cohort,\" which was the tenth part of a legion, and consisted of four or five hundred men. This, however, seems doubtful. Yet Matthew speaks of Judas coming, and \" a great multitude with him.\" (Matt. xxvi. 47.)\n\nThe \" officers \" mean the Jewish servants of the priests and Pharisees, who accompanied the Roman soldiers. The party, therefore, which Judas led consisted of two distinct elements, — Romish soldiers detached from the garrison of Jerusalem, and Jewish servants got together by the leaders of the Jews. Gentiles and Jews were, therefore, equally concerned in the arrest. The number of the party was probably large, from the fear of an attempt at a rescue by the Galilean Jews, who were supposed to favor our Lord. They would be at Jerusalem in large numbers at the Passover, and after our Lord's recent triumphal entry into Jerusalem, the priests might well feel doubts whether they would allow Him to be made a prisoner without a struggle.\n\nChrysostom remarks that \" these men had often, at other times, been sent to seize Him, but had not been able. Hence it is plain that at this time He voluntarily surrendered Himself.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":895,"text":"Matt. xxvi. 47","label":"Matthew 26:47","href":"/mat/26/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.3.2","start":3,"end":3,"heading":"","excerpt":"The \" lanterns and torches \" at first sight may seem to have been needless, as the moon at Passover time was full. But they were doubtless intended to assist the party in searching for our Lord if he endeavored to hide Himself among the rocks and trees. And in a deep valley there would be many dark and shady places.\n\nThe \" weapons \" most probably apply to the Jewish servants of the priests. It is unreasonable to suppose that Roman soldiers would ever move without their arms. For fear of resistance the Jewish portion of the party took arms also.\n\nBurkitt remarks on the activity and energy of wicked men, \" At the very time when Peter, James, and John were sleeping in the garden, Judas and his bloody followers were gathering, marching, and planning a murder.\"\n\nThe confidence of Judas that our Lord would be in the garden, shows plainly how familiar he was with our Lord's habits on the occasion of his visits to Jerusalem.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.4.1","start":4,"end":4,"heading":"Jesus...knowing...come upon him","excerpt":"This sentence shows our Lord's perfect foreknowledge of everything that was about to happen to Him. Never was there a more willing, deliberate, and voluntary sufferer than our Lord. The words \" things that should come\" would be more literally rendered \"the things coming,\" in the present tense.\n\nThe best of martyrs, like Ridley and Latimer, did not know for certain, up to the moment of their deaths, that something might not occur to alter the mind of their persecutors and save their lives. Our Lord knew perfectly well that His death was sure, by the determinate counsel and foreknowledge of God,\n\nFord quotes a saying of Pinart, that \" what rendered Christ's sufferings most terrible was the perfect foreknowledge He had of the torments He should endure. From the first moment of His life He had present to His mind the scourge, the thorns, the cross, and the agonizing death which awaited Him. Saw He a lamb in the meadow or a victim in the temple, the sight reminded Him that He was the lamb of God, and that He was to be offered up a sacrifice.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.4.2","start":4,"end":4,"heading":"went forth","excerpt":"This must mean that our Lord came forward from that part of the garden where He was, and did not wait for the party of Judas to find Him. On the contrary he suddenly showed Himself, and met them face to face. The effect of this action alone must have been startling to the soldiers. They would feel at once that they had to do with no common person.\n\nHenry remarks, \" When the people would have forced Him to take a crown and wished to make Him a king he withdrew and hid Himself. (John vi. 15.) But when they came to force Him to His cross He offered Himself. He came to this world to suffer, and went to the other world to reign.\"\n\nLampe remarks that the first Adam hid himself in the garden. The second Adam went forth to meet His enemies. The first felt guilty, the second innocent.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":482,"text":"John vi. 15","label":"John 6:15","href":"/jhn/6/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.4.3","start":4,"end":4,"heading":"and said...Whom seek ye","excerpt":"Jesus Himself was the first to speak, and did not wait to be challenged or commanded to surrender. This sudden question no doubt would take the party of Judas by surprise, and prepare the way for the mighty miracle which followed. The soldiers must needs have felt, \" this is not the language or manner of a malefactor or a guilty man.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.5.1","start":5,"end":5,"heading":"","excerpt":"5. — [They answered... Jesus. ..Nazareth.] This would be more literally rendered \" Jesus the Nazarene.\" It is certainly hard to suppose that those who said this could have known that Jesus Himself was speaking to them. It looks as if they did not know our Lord by sight, or could not believe that the bold speaker before them could be the prisoner they came to apprehend. That many of the party did not know our Lord by sight, is clear from the fact mentioned by Matthew and Mark, that Judas had given them a sign : \" Whomsoever I kiss, that same is He : hold Him fast,\" This sign, therefore, had not yet been given. Probably there was no time for it. The coming forward and question of our Lord had taken place so suddenly that they took the whole party by surprise.\n\nChrysostom, Cyril, Theophylact, Gualter, Brentius, Gerhard, and Ferus, think that our Lord miraculously blinded the eyes of the party, so that they did not recognize him, as Elisha blinded the Syrians. (2 Kings vi. 18.) They had lights, and they must have known his voice. But they seem to have been unable to know him. Musculus thinks they did not recognize Him, and thought Him a disciple.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":972,"text":"2 Kings vi. 18","label":"2 Kings 6:18","href":"/2ki/6/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.5.2","start":5,"end":5,"heading":"Jesus saith...I am he","excerpt":"Our Lord here makes a plain, bold, full avowal that He is the very person whom they seek. It must have been a most startling announcement.\n\nThe words in the Greek are literally \" I am.\" Some have thought that there was an intentional reference to the famous passage in Exodus, where the Lord says, \" I AM hath sent you.\" (Exodus iii. 14), to which also our Lord certainly did refer in John viii. 58. But it seems very doubtful whether such a reference would have been used in speaking to such a party as those who came to seize our Lord.\n\n[And Judas. ..stood with them.] It is not quite clear why this little sentence is put in here. It may be meant to show the desperate wickedness of Judas. He stood side by side with the enemies of Jesus. — It may be meant to show that even Judas himself was staggered and confounded by our Lord's boldness, and did not give his companions the promised sign, not recognizing him any more than the others. The false apostle stood there like one struck dumb. — It may be meant to show that Judas himself was a witness and a subject of one of the last great miracles our Lord wrought. He himself was once more to feel, and experience proof, that the Master he betrayed had divine power, There seems to me much probability in this last idea.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":322,"text":"Exodus iii. 14","label":"Exodus 3:14","href":"/exo/3/#v14","status":"detected"},{"at":385,"text":"John viii. 58","label":"John 8:58","href":"/jhn/8/#v58","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.6.1","start":6,"end":6,"heading":"As soon then as he had said, &c.","excerpt":"I cannot doubt that the thing here related was a great miracle. I have not the slightest sympathy with Alford and others, who try to explain it away partially, by reminding us of the awe and reverence which a great and good man sometimes inspires in inferior minds. Such an explanation will never account for the fact here recorded, — that the band of Roman soldiers and the servants of the priests, in fact the whole body of armed men who came to seize on our Lord, \" went backward and fell on the earth,\" on hearing our Lord say, \" I am He.\" The Roman soldiers, especially, knew nothing about our Lord, and had no cause to fear Him. The only reasonable account of the event is that it was a miracle. It was an exercise for the last time of that same Divine power by which our Lord calmed the waves, stilled the winds, cast out devils, healed the sick, and raised the dead. And it was a miracle purposely wrought at this juncture, in order to show the disciples and their enemies that our Lord was not taken because He could not help it, or crucified because He could not prevent it ; but because He was willing to suffer and die for sinners. He came to be a willing sufferer for our sins, that the Scriptures might be fulfilled. (Comp, Matt, xxvi, 53.) The effect of the miraculous influence put forth by our Lord, seems to have been that the party who came to seize Him were for a little time struck down to the ground, like men struck down, but not killed, by lightning, and rendered so helpless that our Lord and His disciples might easily have escaped. How long they lay on the ground we are not told, but there certainly seems to be some pause at the end of the verse. It seems clear to me that the miracle saved the disciples from being taken prisoners, and so far awed the party of Judas that they were satisfied to seize our Lord only, and either intentionally let the eleven go, or in their fear of some further display of miraculous power, neglected them, and gave them time to escape. That it also made the whole party of Judas without excuse, is equally clear. They could never say they had no evidence of our Lord's divine power. They had felt it in their own persons.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.6.2","start":6,"end":6,"heading":"","excerpt":"Burgon sees in this incident something which recalls to mind the prophetic words of the Psalmist : \" When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.\" (Psal. xxvii. 2.)\n\nAugustine remarks, \" What shall He do when He comes to judge, who did this when about to be judged ? What shall be His might when He comes to reign, who had this might when He was at the point to die ? \"\n\nThe effort of some to lessen the miraculous character of this circumstance, by quoting such a case as the classical story of the soldier being daunted by the appearance of the Roman General Caius Marius, is weak and evasive. A whole cohort of Roman soldiers would not fall down without miraculous interference. If not a miracle, the event is utterly inexplicable and contrary to experience.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":208,"text":"Psal. xxvii. 2","label":"Psalms 27:2","href":"/psa/27/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.7.1","start":7,"end":7,"heading":"Then asked he them again, &c.","excerpt":"Our Lord repeats His question, as if to test the effect of the miraculous exhibition of power which He had just given to His enemies. But they were hardened, like Pharaoh and the Egyptians under the miraculous plagues of Egypt. As soon as they rose from the ground, they proved, that though frightened, they were not turned from their purpose. They still seek to take Jesus of Nazareth.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.8.1","start":8,"end":8,"heading":"Jesus answered...am he","excerpt":"The dignity and calmness of our Lord at this point are very striking. Knowing full well all the insults and barbarous usage about to begin in a few minutes, He repeats His declaration. \" I am He whom you seek. Behold Me; here I am, ready to surrender myself into your hands.\"\n\n[If therefore. ..Me.. .let them. ..way.] The tender thoughtfulness of our Lord for His weak disciples is strikingly shown in this sentence. Even at this trying moment He thought more of others than of Himself. \" If I alone am the person you seek to make prisoner, if your commission is to seize Me only, then let these my followers go away, and do not harm them.\" Once more, we need not doubt that the miraculous power accompanied these words, and that insensibly a restraint was laid upon our Lord's enemies, so that they felt obliged to let the disciples escape.\n\nThe tender sympathy and consideration of our great High Priest for His people come out very beautifully in this place, and would doubtless be remembered by the eleven long afterwards. They would remember that the very last thought of their Master, before He was made a prisoner, was for them and their safety.\n\nChrist's protecting power over all His believing people is plainly taught in this passage.\n\nJansenius remarks, that to this saying we may attribute the safety of Peter, though he smote with the sword and got inside the high priest's palace, and of John, though he stood by the cross.\n\nBesser quotes a saying of Luther, that this was as great a miracle as that of casting the party to the ground. To tie the hands of the party of Judas and prevent them touching His disciples, was a mighty exercise of Divine power.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.9.1","start":9,"end":9,"heading":"That the saying might be fulfilled, &c.","excerpt":"In this verse we have one of those parenthetical comments or explanations which are so often found in John's Gospel. He reminds us that our Lord's interference to secure the safety of His disciples at this crisis was a fulfilment in fact of His expression in prayer, \" none of them is lost.\"\n\nSome persons see a difficulty here, and object that in the prayer our Lord speaks of eternal salvation, while here He is only speaking of temporal safety. Yet there seems no solid ground for the objection. Our Lord's preservation of His disciples included the means as well as the end. One means of preserving them from making shipwreck of the faith altogether, was to keep them from being tempted above what they could bear. Our Lord knew that they would be so tempted, and that their souls were not strong enough to bear the trial. If they had been taken prisoners and. brought before Caiaphas and Pilate, with Himself, their faith would have failed entirely. He therefore provides for their escape, and overrules the plans of His enemies, so that the eleven were \" let go.\" And thus He literally carried out what he had mentioned in prayer. He prevented any of them being lost. They would have been lost so far as man's eye can judge, if He had not provided a way of escape, and prevented them being tempted beyond their strength. The care of Jesus over His people provides the means of perseverance and continuance in the faith, as well as the great end of eternal salvation.\n\nChrysostom remarks, \" By loss He doth not here mean temporal death, but eternal.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.9.2","start":9,"end":9,"heading":"","excerpt":"Calvin remarks, \" The Evangelist does not speak merely of their bodily life, but means that Christ, sparing them for a time, provided for their eternal salvation. Consider how great their weakness was. What do we think they would have done alone, if brought to the test ? Christ did not choose they should be tried beyond the strength He had given, and rescued them from eternal destruction.\"\n\nIt seems to me most probable that at this point of the history the \" kiss \" of Judas and His \" Hail Master \" come in. At any rate it is difficult to suppose that Judas could have kissed our Lord, when he first \" went forth,\" and surprised the band by meeting them. There does not seem time for the salutation, nor does it seem probable that Judas would first kiss our Lord and then fall to the ground. Nor does the repeated answer of the band to the question \" Whom seek ye ? \" give the idea that they had as yet recognized our Lord, or had any sign from Judas. I give this as my own conjecture, and admit that the matter is doubtful. But I must think that as soon as the band of soldiers recovered their presence of mind, Judas came forward and kissed our Lord, and then the capture took place. This is the order of events maintained by Chrysostom, Cyril, Theophylact, Gerhard, Jansenius, Lightfoot, Stier, and Alford.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.10.1","start":10,"end":10,"heading":"Then Simon Peter having a sword drew it, &c.","excerpt":"mentioned is recorded by all the four Gospel- writers, but John alone gives the name of Peter as the striker, and of Malchus as the person struck. The reason commonly assigned for this is probably correct. John's Gospel was written long after the other three, when Peter and Malchus were both dead, and their names could, therefore, be safely mentioned.\n\nPeter's impetuous temperament comes out in the action before us. Impulsive, earnest, zealous, and inconsiderate of consequences, he acted hastily, and his zeal soon cooled down and was changed into fear. It is not those who are for a time most demonstrative and fervent, whose religion is deepest. John never smote with the sword ; but John never denied his Lord, and was at the foot of the cross when Christ died.\n\nThe use of the article \" the\" before \" servant \" would seem to indicate that Malchus was some person well known as an attendant of Caiaphas.\n\nWhether the ear was cut off entirely, or only so cut as to hang down by the skin, may be left to conjecture. In any case we know that it gave occasion for the last miracle of bodily cure which our Lord ever wrought. Luke tells us that He \" touched \" the ear, and it was instantaneously healed. To the very end of His ministry our Lord did good to His enemies, and gave proof of His divine power. But His hardened enemies gave no heed. Miracles alone convert no one. As in the case of Pharaoh, they only seem to make some men harder and more wicked.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.10.2","start":10,"end":10,"heading":"","excerpt":"We cannot doubt that Peter meant to kill Malchus with this blow, which was probably aimed at his head. His own agitation probably, and the special interposition of God, alone prevented him taking away the life of another, and endangering his own life and that of his fellow-disciples. What might have happened if Malchus had been killed, no one can tell.\n\nMusculus remarks how entirely Peter seems to have forgotten all His Master's frequent predictions that He would be delivered to the Gentiles and be condemned to death, and acts as if he could prevent what was coming. It was clearly an impulsive act, done without reflection. Zeal not according to knowledge often drives a man into foolish actions, and makes work for repentance.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.11.1","start":11,"end":11,"heading":"Then said Jesus...the sheath","excerpt":"This was the language of firm and decided rebuke. It was meant to teach Peter, and all Christians in every age. that the Gospel is not to be propagated or maintained by carnal weapons, or by smiting and violence. Matthew adds the solemn words \"All they that take the sword shall perish with the sword.\" How needful the rebuke, and how true the comment, have often been proved by the history of the Church of Christ. The appeal to the sword can rarely be justified, and has often recoiled on the head of its promoters.\n\nThe wars of the Protestants on the Continent after the Reformation, and the American war between North and South, furnished melancholy proofs of this. Some of the best Christians have died on battle fields. Taking the sword, they perished by the sword.\n\nSt. John, for wise reasons, does not mention the miraculous healing of Malchus. Burgon takes occasion to remark that even in the hour of our Lord's apparent weakness He gave His enemies a miracle of power and a miracle of mercy, — power in striking them to the ground, mercy in healing.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.11.2","start":11,"end":11,"heading":"the cup...Father...given...drink it","excerpt":"This beautiful saying is peculiar to St. John's Gospel. It was meant to show our Lord's perfect willingness and readiness to drink the bitter cup of suffering which was before Him. It should always be read in connection with the two other expressions about \"the cup\" which our Lord had very shortly before used in the garden of Gethsemane. First came the prayer, \" If it be possible let this cup pass from Me.\" Then came the resigned declaration, \" If this cup may not pass from Me except I drink it, Thy will be done.\" And last of all comes the firm and composed assertion of perfect readiness for anything : \"Shall I not drink the cup given to Me by my Father ? \" The three expressions taken together are deeply instructive. They show that our Lord in His agony prayed for relief. They show that His prayer was first answered by His being able to submit entirely to His Father's will. They show that His prayer was finally answered by His being able to show complete willingness to suffer. What an example this is for all believers in the time of trouble ! Like our Master we may pray about it, and hope that like Him we shall obtain help by prayer. What a proof this is of our Lord's power to sympathize with suffering believers. He knows their conflicts by experience.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.11.3","start":11,"end":11,"heading":"","excerpt":"The absolute voluntariness of Jesus Christ's suffering for us is nowhere perhaps more remarkably brought out than in this passage. He resents and rebukes the effort of a zealous disciple to repel force by force. He speaks of His sufferings as \"a cup\" given to Him by His Father, and appointed in the everlasting counsels of the Trinity, and as one which He cheerfully and willingly drinks. \" Shall I not drink it? Would you have me refuse it ? Would you prevent my dying for sinners ? \" It is the more marvellous when we reflect that He who thus willingly suffered was God Almighty as well as man. Nothing can account for the whole scene but the doctrine of atonement and substitution.\n\nTo the eye of some, our Lord's sufferings were forced on Him by the Jews. Yet when He speaks of them here. He looks far above second causes. He says. His sufferings were \" the cup given to Him by the Father.\" Are not all the sufferings of God's children to be regarded in the same light ?\n\n ...Calvin warns us here that while we ought to be ready to drink any cup appointed by our Father, \" we must not listen to those fanatics who tell us that we may not seek remedies for diseases and any other kind of distresses, lest we reject the cup presented to us by our heavenly Father.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.12.1","start":12,"end":12,"heading":"Then the band and the captain, &c.","excerpt":"This verse begins the story of our Lord when He was actually in the hands of His deadly enemies. For the first time in His earthly ministry we see Him not a free agent, but submitting to be a passive sufferer, and allowing His foes to work their will. The last miracle had been wrought in vain. Like a malefactor He Is seized and put in chains.\n\nThe \" captain \" must mean the Roman officer who commanded the \" band,\" cohort, or detachment, which was sent to apprehend our Lord. The \" officers \" must mean the civil servants of the priests who accompanied them. The \" binding \" must mean the putting of chains or handcuffs on our Lord's arms and wrists.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.12-27.1","start":12,"end":27,"heading":"JOHN XVIII. 12—27.","excerpt":"We should mark, for one thing, the amazing hardness of unconverted men. We see this in the conduct of the men by whom our Lord was taken prisoner. Some of them most probably were Roman soldiers, and some of them were Jewish servants of the priests and Pharisees. But in one respect they were all alike. Both parties saw our Lord's divine power exhibited, when they \" went backward, and fell to the ground.\" Both saw a miracle, according to St. Luke's Gospel, when Jesus touched the ear of Malchus and healed him. Yet both remained unmoved, cold, indifferent and insensible, as if they had seen nothing out of tie common way. They went on coolly with their odious business. \" They took Jesus, bound Him, and led Him away.\"\n\nThe degree of hardness and insensibility of conscience to which men may attain, when they live twenty or thirty years without the slightest contact with religion, is something awful and appalling. God and the things of God seem to sink out of sight and disappear from the mind's eye. The world and the things of the world seem to absorb the whole attention. In such cases we may well believe miracles would produce little or no effect, as in the case before us. The eye would gaze on them, like the eye of a beast looking at a romantic landscape, without any impression being made on the heart. He who thinks that seeing a miracle would convert him into a thorough Christian has got much to learn.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.13.1","start":13,"end":13,"heading":"And led him away to Annas, &c.","excerpt":"This is a fact which is mentioned by no Gospel-writer except John. The explanation of it is probably something of this kind. In the time when our Lord Jesus was on earth, the office of the high priest among the Jews was filled up with the utmost disorder and irregularity. Instead of the high priest being high priest for life, he was often elected for a year or two, and then deposed, and his office given to another. There were often living- at one time several priests who had served the office of high priest, and then ceased to hold it, like sheriffs or mayors among ourselves. In the case before us Annas appears, after ceasing to be high priest himself, to have lived in the same palace with his son-inlaw Caiaphas, and to have assisted him as an assessor and adviser in the discharge of his duties, which from his age and official experience he would be well qualified to do. Remembering this, we may understand our Lord being \" led away to Annas first,\" and then passed on by him to Caiaphas. So intimate were the relations between the two, that in Luke iii. 2 we are told that \" Annas and Caiaphas were high priests.\" In Acts iv. 6, Annas is called \" the high priest.\" Yet it is very certain that Caiaphas was the acting high priest the year that our Lord was crucified. John distinctly asserts it.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1058,"text":"Luke iii. 2","label":"Luke 3:2","href":"/luk/3/#v2","status":"detected"},{"at":1131,"text":"Acts iv. 6","label":"Acts 4:6","href":"/act/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.13.2","start":13,"end":13,"heading":"","excerpt":"The gross inconsistency of the Jews in making such ado about the law of Moses, while they permitted and tolerated such entire departures from its regulations about the high priest's office, is a curious example of what blindness unconverted men may exhibit. As to there being two high priests at the same time, we must in fairness remember that even in holy David's time \" Zadok and Abiathar were the priests.\" (2 Sam. xx. 25.) The gross irregularity in our Lord's time consisted in making the high priest's office an annual one.\n\nThe object of the Jews in bringing our Lord before the high priest and in the Sanhedrim first, is very plain. They wished to convict him of heresy and blasphemy, and then after that to denounce him to the Romans.\n\nAugustine thinks that Caiaphas arranged that our Lord should be taken to Annas first, because he was his father-inlaw. He also thinks that these two held the office of high priest, each in his turn, year by year. Calvin thinks that our Lord was only taken to Annas first, because his house happened to be convenient, till the high priest and council assembled Cyril and Musculus think that Annas was the contriver and designer of all done against Christ.\n\nCyril here interposes the verse which in most Bibles comes in as twenty-fourth : \" Annas at once sent Him bound to Caiaphas the high priest,\" Luther, Flacius, and Beza, incline to approve of this. But it is fair to say that there is great lack of authority for this change.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":412,"text":"2 Sam. xx. 25","label":"2 Samuel 20:25","href":"/2sa/20/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.13.3","start":13,"end":13,"heading":"","excerpt":"Many commentators think that Jesus was taken to Annas first, by way of exhibiting to that old \" enemy of all righteousness \"the triumphant success of the attempt to capture the prisoner, whom the Sanhedrim had agreed to slay. They think that he was just shown to Annas, and then passed on to Caiaphas. But I cannot think this probable. I hold, with Alford and Ellicott, that our Lord was examined by Annas.\n\nCornelius a'Lapide suggests that Annas was very likely the person with whom Judas bargained to betray our Lord for money ; and that when the capture was effected, Judas brought the prisoner to the house of Annas, and remained there to claim his price, after Annas had seen Him. He observes with some acuteness that Judas does not appear after this in the history of the examination of our Lord.\n\nLightfoot quotes a Jewish writer, who says that \" in the second temple, which only stood four hundred and twenty years, there were in that time more than three hundred high priests ! \"\n\nHenry remarks, \" It was the ruin of Caiaphas that he was high priest that year, and so became a ringleader in putting Christ to death. Many a man's advancement has lost him hia reputation ; and he would not have been dishonored if he had not been preferred and promoted.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.14.1","start":14,"end":14,"heading":"Now Caiaphas was he, &c.","excerpt":"This verse contains one of John's peculiar explanatory comments, and as such comes in parenthetically. It is as though he said, \" Let us not forget that this was the very Caiaphas, who after the raising of Lazarus, had said publicly that it was expedient that one man should die for the people. Behold how he is made the unconscious instrument of bringing that saying to pass, though in a widely different sense from that which he intended 1 \" Calvin compares him to Balaam.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.15.1","start":15,"end":15,"heading":"And Simon Peter followed Jesus","excerpt":"The first flight and running away of the disciples is passed over entirely by John. He simply mentions that Peter followed his Master, though at a distance, lovingly anxious to see what was done to Him, yet not bold enough to keep near Him like a disciple. Any one can see that the unhappy disciple was under the influence of very mixed feelings. Love made him ashamed to run away and hide himself. Cowardice made him afraid to show his colours, and stick by his Lord's side. Hence he chose a middle course, the worst, as it happened, that he could have followed After being self-confident when he should have been humble, and sleeping when he ought to have been praying, he could not have done a more foolish thing than to flutter round the fire, and place himself within reach of temptation. It teaches the foolishness of man when his grace is weak. No prayer is more useful than the familiar one : \" Lead us not into temptation \" Peter forgot it here.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.15.2","start":15,"end":15,"heading":"and so did another disciple","excerpt":"This would be more literally rendered. \" the other disciple.\" The opinion of many commentators is, that this disciple was John. Precisely the same expression is used in four successive verses (John xx, 3, 3, 4, and 8), where John is clearly referred to. This is the view of Chrysostom, Cyril, Alford, Wordsworth, and Burgon.\n\nChrysostom and Cyril observe that it was John's humility that made him conceal his name both here and elsewhere. Here he would not proclaim that he stood while Peter fell. Ferus suggests that the presence of a disciple is mentioned in order to show that John saw with his own eyes all that went on at our Lord's examination.\n\n[That disciple.... known... priest.] How and in what manner this acquaintance originated we are not told, nor is there any clue to a knowledge of it. On the face of things it certainly seems strange that a humble Galilean fisherman, like John, should be personally known to Caiaphas ! On the other hand we must not forget that every devout Jew went up to Jerusalem at the three great feasts ; and on these occasions might easily have become acquainted with the high priest ; and the more likely to get acquainted, if a conscientious and godly man. Moreover we must remember that John was once a disciple of John the Baptist, and that there was a time when \" Jerusalem and all Judaea \" attended on John's ministry. Acquaintance might have been formed then. Some have thought that John's calling as a fisherman might easily bring him into communication with the family of Caiaphas, when he visited Jerusalem on business. All these, it must be confessed, are only conjectures ; and it is perhaps the safest to admit our ignorance. Enough for us to read that the high priest knew John ; but why and how we cannot tell.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":193,"text":"John xx, 3, 3, 4","label":"John 20:3","href":"/jhn/20/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.15.3","start":15,"end":15,"heading":"","excerpt":"Hengstenberg suggests an explanation, which is so singular that 1 think it best to give it in his own words : \" The character of John leads to the obvious supposition that his acquaintance with the high priest rested on religious grounds. Searching for goodly pearls, John had earlier sought from the high priest what, after the intervening ministry of the Baptist, he found in Christ. With what eyes he had formerly regarded the position of high priest, is shown by the fact that though a disciple of Christ, he nevertheless assigned to the word of the high priest a prophetic significance. (John xi. 51.) John, by his internally devout nature, had so attracted the good will of the high priest, that he did not wholly cast him off even after he had gone over to the true High Priest. Nor had John entirely abandoned Caiaphas. Real love cannot be so easily rooted from the heart ; and it is characteristic of John to retain a pious regard to earlier relations. In the love which hopeth all things, he might hope yet to win the high priest to Christ.\" I make no comment on this extraordinary suggestion. I cannot see the slightest warrant for it ; but others, perhaps, who like the Athenians love new things, may see more in it than I can.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":593,"text":"John xi. 51","label":"John 11:51","href":"/jhn/11/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.16.1","start":16,"end":16,"heading":"But Peter stood...door without","excerpt":"This seems to indicate that at first Peter stood outside the door of the palace, not daring to go in. It is a little detail in the story of his fall which the three other Gospel-writers omit to mention. Again we see in him the mixture of good and bad feelings, cowardice and love contending for the mastery. Happy would it have been for him if he had stayed outside the door !\n\nRollock remarks that when Peter found the door shut, he ought not to have stood there, but gone away. \" It was by God's providence the door was shut. He got a warning then to leave off, but would not. These impediments, cast in our way when we purpose to do a thing, should not be idly looked at but should make us carefully try the deed, whether it be lawful.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.16.2","start":16,"end":16,"heading":"Then went out that other...brought in Peter","excerpt":"Here we see how Peter got inside the palace. It was through the mistaken, though well-meant, kindness of John. He must have seen through the door, when it occasionally opened, the well-known figure of his brother disciple, and with the best intentions got him admission. It is plain that John must have been well known to the household of the high priest, or else we should not be told that he had only to speak to the door-keeper, to get admission for Peter.\n\nLet us mark what mistakes even the best believers make in dealing with their brethren. John thought it would be a kind and useful thing to bring Peter into the high priest's house. He was perfectly mistaken, and was unintentionally one link in the chain of causes which led to his fall. People may harm each other with the best intentions.\n\nQuesnel remarks, \" Men sometimes imagine they do a considerable piece of service to their friends who are clergymen, by introducing them to the great ; and thereby they undesignedly expose them to sin and eternal damnation.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.17.1","start":17,"end":17,"heading":"Then saith...damsel...door...Peter","excerpt":"Those who are best acquainted with Jewish customs say that it was a common practice to employ women as door-keepers. Thus a damsel named Rhoda went to the gate, when Peter knocked at the door of Mary's house in Jerusalem, after hia miraculous escape from prison. (Acts xii. 13.) It is the same in large houses in Paris to this very day.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":264,"text":"Acts xii. 13","label":"Acts 12:13","href":"/act/12/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.17.2","start":17,"end":17,"heading":"Art not thou...I am not","excerpt":"This was the first trial of Peter's faith and courage. A woman asks him a simple question. There is nothing to show that she does it in a threatening manner, as if she desires to harm him. But at once the Apostle's courage breaks down. He answers with a direct lie : \" I am not.\" — How little we know our own hearts ! Twelve hours before Peter would have told us this lie was impossible. \" Is Thy servant a dog that he should do this thing ? \" — Why this door-keeper should have asked the question we know not. Perhaps Peter's dress and appearance, like a Galilean fisherman of the very same stamp and style as John, made her guess that, like John, he was a disciple. — Perhaps Peter's manner and demeanor made her guess it. There may have been agitation, anxiety, fear in the apostle's countenance. — Perhaps the woman may have seen him in Jerusalem in company with Jesus.— Perhaps the mere fact that John knew him, and asked her to admit him, made her assume that he was a friend of John, and like John a disciple of Christ. — Perhaps the Galileans were marked men, not often seen in high priests' houses, and known to be specially favorable to the cause of Jesus of Nazareth. — Any one of these solutions, or all, may be correct. In any case the woman only asked a simple question, and perhaps from no other motive than curiosity, and at once the great apostle falls into sin. How weak we are, when left to reap the consequence of self-confidence, and laziness, and neglect of prayer. Even an apostle, we see, could tell a cowardly lie.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.17.3","start":17,"end":17,"heading":"","excerpt":"Chrysostom observes, \" What sayest thou, Peter ? Didst not thou declare but now, ' I will lay down my life for Thee ' ? What hath happened then that thou canst not endure the questioning of a door-keeper ? Is it a soldier who questions thee ? Is it one of those who seized Him ? No ; it is a mean and abject door-keeper. Nor is the questioning of a rough kind. She saith not. Art thou a disciple of that cheat and corrupter, — but of that man ; which was the expression rather of pitying and relenting. But Peter could not bear any of these words. The expression * Art not thou also,' is used because John was already within.\"\n\nAugustine remarks, \" Behold that most firm pillar of the Church, touched but by one breath of danger, trembles all over. Where is now that boldness of promising, — that confident vaunting of himself ? \"\n\nBrentius remarks how the impulsive, unstable character of the apostle Peter comes out here. One hour he draws his sword against a whole multitude of armed men. Another hour he is frightened out of his Christian profession, and driven into lying by one woman.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.18.1","start":18,"end":18,"heading":"And...servants...officers...stood there","excerpt":"This seems to indicate that when Peter entered, the hall, he found the common servants, and the higher attendants of the high priest, standing round a fire. It is the pluperfect tense, \" they had stood,\" or \" had been standing there \" some little time.\n\n[ Who had made... fire. ..coals...cold...themselves.] It is remarked by all travellers in Palestine, that the nights in that country about Easter time, are often so extremely cold that a fire is very acceptable. The servants and officers were in the act of warming themselves when Peter entered.\n\nIt is worth notice that the Greek word rendered \" a fire of coals \" is only used here and at John xxi. 9, in the marvellous account of Jesus appearing to the disciples at the sea of Galilee. Some have thought that the \" fire of coals\" on that latter occasion was purposely intended by our Lord to remind Peter of his fall.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":644,"text":"John xxi. 9","label":"John 21:9","href":"/jhn/21/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.18.2","start":18,"end":18,"heading":"and Peter stood with them...himself","excerpt":"The Greek words here would be more literally rendered \"and there was among them Peter, standing and warming himself.\" The tense is imperfect, and conveys the idea of continuous action for a little time. The apostle stood among the crowd of his Master's enemies, and warmed himself like one of them, as if he had nothing to think of but his bodily comfort ; while his beloved Master stood in a distant part of the hall, cold, and a prisoner. Who can doubt that Peter, in his miserable cowardice, wished to appear one of the party who hated his Master, and thought to conceal his real character by doing as they did ? And who can doubt that while he warmed his hands he felt cold, wretched, and comfortless in his own soul ? \" The backslider in heart is filled with his own ways.\"\n\nHow many do as others do, and go with the crowd, while they know inwardly they are wrong !\n\nCyril suggests that Peter wished to conceal his discipleship by warming himself, and trying to look comfortable among the high priest's servants.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.19.1","start":19,"end":19,"heading":"The high priest...asked...disciples...doctrine","excerpt":"This verse describes the first judicial examination that our Lord underwent. He was questioned concerning \" His disciples,\" — that is, who they were, how many, what position they occupied, and what were their names. And concerning \" His doctrine,\" — that is, what were the principal points or truths of His creed, what were the peculiar things He called on man to believe. The object of this preliminary inquiry seems manifest. It was meant to elicit some admission from our Lord's mouth, on which some formal charge of heresy and blasphemy before the Sanhedrim might be founded. There are two grave difficulties growing out of this verse, both of which require consideration.\n\n(a) Who was the \" High Priest \" in this verse ? Most commentators think it was Caiaphas. He alone is called by John \" the high priest,\" that same year in which Jesus was crucified. Some few think it was \"Annas,\" because John says Jesus was brought to him. (Ver. 13.) This at first sight seems the plain meaning of the narrative, and is confirmed by verse 24. Yet this theory is open to the serious objection, that it makes John call Annas the high priest, and that it makes John omit altogether our Lord's examination before Caiaphas and the Sanhedrim. Yet notwithstanding all these difficulties, I own to the opinion that this is the true view of the history. Augustine, Chrysostom, Casaubon, Ferus, Besser, Stier, Alford, and Ellicott maintain this view, but most of the commentators do not. We must remember that \"Annas \" is distinctly called \" the High Priest \" in Acts iv. 6, and this probably before the year of the crucifixion had completely run out. Even in David's time Zadok and Ahimelech are called \" the priests \" (2 Sam. viii. 17), as if both were high priests.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1547,"text":"Acts iv. 6","label":"Acts 4:6","href":"/act/4/#v6","status":"detected"},{"at":1705,"text":"2 Sam. viii. 17","label":"2 Samuel 8:17","href":"/2sa/8/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.19.2","start":19,"end":19,"heading":"","excerpt":"(b) What was the examination recorded in this verse ? It seems to be one entirely passed over by Matthew, Mark, and Luke. They only record what took place before Caiaphas, which, on the other hand, is a part of the history passed over by John. It seems a kind of preliminary inquiry, intended to prepare the case for the Sanhedrim. In spite, therefore of the common opinion, I decidedly hold the theory, thai the examination here related is only described by John. It seems moreover to have been an examination conducted by Annas only, and quite of a separate character from that which took place at \" day-break \" before the whole Sanhedrim. This at any rate seems to my mind by far the most reasonable account of the passage, and the difficulties in the way of any other interpretation appear to me insuperable.\n\nEllicott remarks, \" It only requires the simple and reasonable supposition that Annas and Caiaphas occupied one common official residence, to unite their testimony, and to remove many of the difficulties with which this portion of the sacred narrative is specially marked. Be this as it may, we can scarcely doubt, from the clear statement in St. John's Gospel, that a preliminary examination of an inquisitorial nature, in which our Lord was questioned, perhaps conversationally, about His followers and His teaching, and which the brutal conduct of one attendant present seems to show was private and informal, took place in the palace of Annas. There, too, it would seem, we must place the three denials of St. Peter.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.20.1","start":20,"end":20,"heading":"Jesus answered him, I","excerpt":"This verse contains a calm, dignified statement from our Lord, of the general course of His ministry. He had done nothing in a clandestine or underhand way. He had always spoken openly \" to the world,\" and not confined His teaching to any one class. He had always taught publicly in synagogues, and in the temple where the Jews resorted. He had said nothing privately and secretly, as if He had any cause to be ashamed of it.\n\nThe verse is mainly remarkable for the strong light it throws on our Lord's habit of teaching throughout the three years of His ministry. It shows that He was eminently a public teacher, — kept back no part of His message from any class of the population,— and proclaimed it with equal boldness in every place. There was nothing whatever of reserve about His Gospel. This is His own account, and we therefore know that it is correct. \" I have spoken in the most public manner, and taught in the most public places, and done nothing in a corner.\"\n\nCalvin remarks, \" When Jesus says that He spoke nothing in secret, this refers to the substance of His doctrine, which- was always the same, though the form of teaching it was various.\"\n\nWe should observe that our Lord did not refuse to use the synagogue and the temple on account of the corruption of the Jewish Church ! Four times we read in St. John of our Lord being at Jerusalem at the feasts (John ii. 13, v. l,vii. 14, x. 22), and each time speaking in the temple.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1373,"text":"John ii. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.21.1","start":21,"end":21,"heading":"Why askest thou me, &c.","excerpt":"This verse is a remonstrance against the gross injustice of Annas's line of examination. Our Lord appeals to him whether it is reasonable, and just, and fair to call upon a prisoner to criminate himself, and to supply evidence which may be used against himself. \" Why dost thou, the judge, ask information of Me, the prisoner, about my disciples and my doctrine ? Ask rather of those who have heard Me teach and preach, what I have said to them. These know well, and can tell you what things I have said.\"\n\nCyril thinks there may be a reference here to those servants of the priest, who were sent on a former occasion to take Jesus, and returned, saying, \" Never man spake like this Man.\" (John vii. 46.)\n\nThe boldness and dignity of our Lord's reply to Annas in this verse are very noteworthy. They are an example to all Christians of the courageous and unflinching tone which an innocent defendant may j ustly adopt before the bar of an unrighteous judge. \" The righteous is bold as a lion.\"\n\nThe wide difference between the language of our Lord here, and that which He uses before Caiaphas and the Sanhedrim, as recorded in Matthew, Mark, and Luke, is very remarkable. It affords strong additional evidence that we are reading an account of an examination of a more private kind before Annas, quite distinct from that which took place before Caiaphas. The careful reader of the other three Gospels cannot fail to observe that not a word of all this is recorded in them.\n\nBengel and Stier think that the expression, \" these,\" points to the people there in the court, hearing and standing by.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":690,"text":"John vii. 46","label":"John 7:46","href":"/jhn/7/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.22.1","start":22,"end":22,"heading":"And when he had thus spoken, &c.","excerpt":"This verse mentions an event which John alone has recorded. One of the attendants standing by rudely interrupts our Lord by striking Him, and coarsely taxing Him with impertinence and disrespect in so speaking, as He had spoken to the high priest.\n\nThe Greek words literally rendered, mean \" gave a blow on the face ;\" but whether with the palm of the hand, or with a stick, cannot be determined. The marginal reading renders it quite uncertain. Some see in the action a fulfilment of the prophecy, \" They shall smite the judge of Israel with a rod upon the cheek.\" (Micah v. 1.)\n\nStier remarks that this was the first blow which the holy body of Jesus received from the hands of sinners.\n\nWe may learn from this circumstance what a low, degraded, and disorderly condition the Jewish courts of Ecclesiastical law must have been in at this period, when such a thing as publicly striking a prisoner could take place, and when violence could be shown to a prisoner in a full court of justice for answering boldly for himself. It supplies strong evidence of the miserably fallen state of the whole Jewish nation, when such an act could be done under the very eyes of a judge. Nothing is a surer index of the real condition of a nation than the conduct of its courts of justice, and its just or unjust treatment of prisoners. The sceptre had clearly fallen from Judah, and rottenness was at the core of the nation, when the thing mentioned in this verse could happen. Our Lord's assailant evidently held that a prisoner must never reply to his judge, however unjust or corrupt the judge might be.\n\nTheophylact suggests that the man who struck our Lord was one who had heard our Lord preach, and was now anxious to free himself from the suspicion of being one of His friends.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":567,"text":"Micah v. 1","label":"Micah 5:1","href":"/mic/5/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.22.2","start":22,"end":22,"heading":"","excerpt":"There is a striking resemblance between the treatment our Lord received here, and the treatment which Latimer, Ridley, Rogers, and other English martyrs, received at their examination before the Popish bishops.\n\nHutcheson remarks, \"Corrupt masters have generally corrupt servants.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.23.1","start":23,"end":23,"heading":"Jesus answered him, &c.","excerpt":"Our Lord's reply to him who smote is a calm and dignified reproof. \" If I have spoken wickedly, bear witness in a just and orderly way becoming a court of law; but do not strike Me. If on the contrary I have spoken well, what reasonable cause canst thou allege for striking Me either here or out of court ? \"\n\nLet us note that our Lord's conduct at this point teaches that His maxim, \" If any one smite thee on thy right cheek, turn to him the other also\" (Matt. v. 39), is a maxim which must be taken with reserve, and is not of unlimited application. There may be times when, in defence of truth and for the honor of justice, a Christian must firmly protest against violence, and publicly refuse to countenance it by tame submission.\n\nAugustine observes, \" Our Lord here showed that His great precepts of patience are to be put in practice, not by outward show of the body, but by preparedness of heart. Visibly to present the other cheek is no more than an angry man can do. How much better then that with mild answer he speak the truth, and with tranquil mind endure worse outrages.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":457,"text":"Matt. v. 39","label":"Matthew 5:39","href":"/mat/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.24.1","start":24,"end":24,"heading":"Now Annas had sent him...Caiaphas...priest","excerpt":"This verse undoubtedly contains a difficulty. Most commentators seem to think that it states a fact which ought to come in after the thirteenth verse ; and that the questioning and smiting of the last four verses took place before Caiaphas and the Sanhedrim, and not before Annas. Some think that up to this point John only describes what took place before Annas ; and that he entirely passes over all that took place before Caiaphas, as being well known to his readers. The question is undoubtedly rather a puzzling one, and there is much to be said on both sides.\n\nOn the one hand, it seems curious that the examination of our Lord before Caiaphas and the Sanhedrim should be so completely omitted by John in his Gospel, as it must be, if we take the high priest of the nineteenth verse to be Annas.\n\nOn the other hand, we cannot see why John should so carefully mention our Lord being \" led to Annas first,\" if after all Annas did not examine Him at all, and sent Him at once to Caiaphas.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.24.2","start":24,"end":24,"heading":"","excerpt":"If I must give an opinion, I must say that I agree with Stier, Ellicott, and Alford, and consider that this twenty-fourth verse describes our Lord's first appearance before Caiaphas, — that for some wise reason John entirely omits, and silently passes over, our Lord's examination before the Sanhedrim, — and that the examination of the nineteenth and four following verses was a kind of private, preliminary examination before Annas, which Matthew, Mark, and Luke entirely omit. My grounds for this conclusion are as follows : — (a) The whole tone of John's narrative would make any ordinary readerosuppose that Annas, and not Caiaphas, was the examiner and high priest of the nineteenth verse. The story reads straight on upon this theory ; while upon the other it is most awkward and seemingly contradictory, and the twentyfourth verse seems to come in at the wrong place.\n\n(&) The tone of the high priest's examination in John, is entirely different from that of the other three Gospels, and so also are our Lord's answers.\n\n(c) There is nothing uncommon in John omitting something which is fully recorded in the other three Gospels. The institution of the Lord's Supper is an example. His Gospel was eminently supplementary. Writing later than the others, he was specially inspired to dwell at great length on the examination of Jesus before Pilate the Gentile ruler, and to say comparatively little about the proceedings in the Jewish courts.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.24.3","start":24,"end":24,"heading":"","excerpt":"(d) Last, but not least, the Greek of the twenty-fourth verse cannot fairly and honestly bear the same sense which our translators have put upon it. They have really strained the words to make the sense square with their evident interpretation. The word \" sent \" is not a pluperfect at all in the Greek 1 The verse literally translated is, '* Annas sent Him bound to Caiaphas the high priest.\" It is rather \" did then send Him,\" than \"now had sent Him.\" The natural sense that any ordinary reader would put on it is, that \" Annas having asked our Lord about His disciples and His doctrine, and having found by His reply that he could make nothing of Him, did then send Him bound to Caiaphas.\" As to what then took place before Caiaphas and the Sanhedrim John tells us nothing, and leaves us to learn it from Matthew, Mark, and Luke.\n\nSuch are my reasons for the view which I adopt. If the reader does not think them valid, he must regard the twentyfourth verse as one of John's parenthetical explanations or comments, and carry the true place of the fact mentioned backwards to verse thirteenth ; and must suppose that the examination of our Lord in the nineteenth and four following verses is the examination before Caiaphas and the Sanhedrim, and only another part of what Matthew, Mark, and Luke describe ! — Not least, he must suppose that \" did send \" in the twentyfourth verse, means \" had sent \" some time before !\n\nChrysostom says, \" Annas questioned Jesus about His doctrine ; and having heard Him, sent Him to Caiaphas ; and he having in his turn questioned Him, and discovered nothing, sent Him to Pilate.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.25.1","start":25,"end":25,"heading":"And Simon Peter...warmed himself","excerpt":"This would be more literally rendered, \" was standing and warming himself.\" The expression seems to indicate, that all the time during which Annas was questioning and examining our Lord, Peter was standing by the fire in another part of the hall, and warming himself comfortably among the enemies of our Lord, like one of them. May not the light of the fire, as it burned up, have made Peter's face and appearance more easily recognizable ?\n\n[They said. ..art not thou... disciple ?] Here comes Peter's second trial. After a time, when the fire had burned up, and men could see better and felt more warm, they looked at Peter standing among them, and recognizing either by his dress and talk that he was a Galilean, or suspecting by his anxious manner that he was a friend of our Lord, they asked him plainly, \" Art thou not one of this prisoner's disciples ? \" We see what trials people bring on themselves by going where they ought not.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.25.2","start":25,"end":25,"heading":"He denied it...am not","excerpt":"A second time we find the unhappy Apostle telling a lie, and this time it is added emphatically, \"he denied it.\" The further a backslider goes, the worse he becomes. The first time he seems to have said quietly, \" I am not.\" The second time he flatly \"denies.\" Even an apostle can fall into being a liar !\n\nBloomfield suggests that Peter heard our Lord's examination, and was terrified at hearing inquiry made about His disciples. This, he supposes, hastened his fall.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.27.1","start":27,"end":27,"heading":"Peter then denied again","excerpt":"This denial we know from the other Gospels, was more loud and emphatic than any, and was made with cursing and swearing ! The further a man falls, the heavier his fall.\n\nCalvin remarks on the course of a backslider, \" At first the fault will not be very great ; next, it becomes habitual ; and at last, after the conscience has been laid asleep, he who has accustomed himself to despise God will think nothing unlawful, but will dare to commit the greatest wickedness.\"\n\nHenry remarks, \" The sin of lying is a fruitful sin, and therefore exceeding sinful. One sin needs another to support it, and that needs another.\"\n\n[And immediately the cock crew.] There was nothing uncommon in this, of course. Every one knows that cocks crow at night. But the bird's familiar crow no doubt sounded in Peter's ear like a clap of thunder, because it awoke him to a sense of his sin and his fall.\n\nIt will be noted that for wise reasons John says nothing about Peter's weeping, or about our Lord turning and looking at him, or about Peter going out. He seems to have left the hall when the cock crew, without any attempt being made to detain him. This too may have been the overruling work of his gracious Master.\n\nAs long as the world stands, Peter's fall will be an instructive example of what even a great saint may come to if he neglects to work and pray, — of the mercy of Christ in restoring such a backslider, — and of the honesty of the Gospel writers in recording such a history.\n\nLet it never be forgotten that Peter's fall is one of those few facts which all four Gospel writers carefully record for our learning.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.28.1","start":28,"end":28,"heading":"Then led they Jesus from Caiaphas","excerpt":"A careful reader of the Gospels will not fail to observe here, that John entirely passes over the examination of Caiaphas and the Sanhedrim of the Jews, which is so f ally described by Matthew, Mark, and Luke. Specially he omits our Lord's confession, when adjured, that He was the Christ. He takes it all for granted, as a thing well known, and passes on to dwell on his far more important examination before Pilate, the Roman Governor. In this he brings out many striking particulars, which, for wise reasons, Matthew, Mark, and Luke did not record. Writing, as John did, long after the other three, and writing more especially for Gentile readers, we can well understand that he would give far more prominence to the proceedings before the Gentile Governor, than to those before the Jewish Ecclesiastical Court. Yet it cannot be denied that there is a remarkable curtness and brevity in his statement of facts at this point. The Greek is literally they \" lead,\" — in the present tense.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.28.2","start":28,"end":28,"heading":"unto the hall of judgment","excerpt":"This is a Latin word, and admits of two views. The marginal reading, according to Schleusner and Parkhurst, is the correct translation. It is the \" Governor's palace,\" rather than the hall of judgment. According to Josephus, the praetors, or governors of Judaea, who ordinarily lived at Caesarea, when they were at Jerusalem, used Herod's palace, in the upper part of the city, as their residence. Some say it was the famous tower of Antonia.\n\n[And it was early.] The precise time here meant we cannot exactly tell. It cannot have been so early as day-break, because we are especially told by Luke that the elders and chief priests and the Sanhedrim assembled to examine our Lord \" as soon as it was day.\" (Luke xxii. 66.) Considering that the day begins at the equinox about six, we may assume that ' early \" cannot mean sooner than seven or eight o'clock.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":707,"text":"Luke xxii. 66","label":"Luke 22:66","href":"/luk/22/#v66","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.28.3","start":28,"end":28,"heading":"and they themselves went not...judgment hall...defiled","excerpt":"The meaning of this sentence is, that the Jews would not go within the walls of Pilate's palace, lest by so doing they should contract ceremonial uncleanness. Pilate was a Gentile. Peter says in the Acts, \" It is unlawful for a man that is a Jew to keep company or come unto one of another nation.\" (Acts x 28.) If the Jews had gone inside Pilate's house, they would have been made ceremonially unclean, and would have considered themselves defiled.\n\nThe sentence is an extraordinary example of the false scrupulosity of conscience which a wicked man may keep up, about forms and ceremonies and trifling externals in religion, at the very time when he is deliberately committing some gross and enormous sin. The notorious fact that Italian bandits and murderers will make much of fasting, keeping Lent, confession, absolution, Virgin Mary worship, saint worship, and image worship, at the very time when they are arranging robberies and assassinations, is an accurate illustration of the same principle. The extent to which formality and wickedness can go side by side is frightful, and little known. The Jews were afraid of being defiled by going into a Gentile's house, at the very moment when they were doing the devil's work, and murdering the Prince of life ! — Just so, many people in England will attach immense importance to fasting and keeping Lent and attending saints'-day services, while they see no harm in going to races, operas, and balls, at other times ! Persons who have very low notions about the Seventh Commandment, will actually tell you that it is wrong to be married in Lent ! The very same persons who totally disregard Sunday abroad, will make much ado about saints'-day at home ! Absurd strictness about Lent, and excess of riot and licentiousness in carnival, will often go together.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.28-40.1","start":28,"end":40,"heading":"JOHN XVIII. 28—40.","excerpt":"The verses we have now read contain four striking points, which are only found in St. John's narrative of Christ's passion. We need not doubt that there were good reasons why Matthew, Mark, and Luke were not inspired to record them. But they are points of such deep' interest, that we should feel thankful that they have been brought forward by St. John.\n\nThe first point that we should notice is the false conscientiousness of our Lord's wicked enemies. We are told that the Jews who brought Christ before Pilate would not go into \" the judgment hall, lest they should be defiled ; but that they might eat the passover.\" II\n\nThat was scrupulosity indeed ! These hardened men were actually engaged in doing the wickedest act that mortal man ever did. They wanted to kill their own Messiah. And yet at this very time they talked of being \" defiled,\" and were very particular about the passover !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.29.1","start":29,"end":29,"heading":"Pilate then went out...said, &c.","excerpt":"This \" going out \" means that Pilate hearing that the chief priests had brought a prisoner to the courtyard, or open space before his palace, and knowing from experience, as a governor of Judaea, that they would not come into his palace for fear of defilement, but waited for him to come out to them, went out and spoke to them. His first question is one which became his office as a magistrate and judge. He inquires what is the charge or accusation brought against the prisoner before him. \" Of what crime do you accuse this man ? \"\n\nThe well-known Valerian law among the Romans made it unlawful to judge or condemn any one without hearing the charge against him stated.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.30.1","start":30,"end":30,"heading":"They answered and said, &c.","excerpt":"The reply of the chief priests to Pilate's inquiry, as given by John, is peculiar and elliptical. They began by saying that the prisoner was a convicted evildoer according to their law, or else they would not have brought Him there. They had found Him, by examination before the Sanhedrim, to be a breaker of the law, and they only came there to have sentence pronounced on Him by Pilate. \" If He were not a person guilty and worthy of death, we would not have delivered Him up to thee. We have discovered Him to be such a person, and we now ask thee to sentence Him to death. We have convicted Him, and we ask thee, as our chief ruler, to slay Him.\" There is a proud, haughty, supercilious tone, we may remark, about this answer, which was not likely to please a Roman Governor.\n\nIt is plain, by a comparison with St. Luke's Gospel, that at this point the Jews added a statement which St. John has omitted. \" If thou wouldst know the precise nature of this prisoner's evil-doing, we tell thee that we found Him perverting the nation, and forbidding to give tribute to Caesar, and saying that He is a King.\" (Luke xxiii. 2.) Why St. John omitted this we cannot tell, but he evidently takes it for granted that his readers knew this accusation was made, by telling us in verse thirty-three, that Pilate asked Him if He was \" the King of the Jews.\"\n\nTholuck remarks, that \" if the authorities had not regarded the prisoner as worthy of death, they would not have brought him to the procurator, as none but criminal cases needed confirmation by him.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1109,"text":"Luke xxiii. 2","label":"Luke 23:2","href":"/luk/23/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.31.1","start":31,"end":31,"heading":"Then said Pilate...Take...judge...law","excerpt":"This sentence indicates a desire on Pilate's part to have nothing to do with the case. From the very first he evidently wished to put it away from him, and, if he could, to avoid condemning our Lord. How this feeling originated, we cannot tell. Matthew and Mark say that he knew Jesus was delivered to him from \" envy.\" Matthew says that his wife warned him to have nothing to do with that \"just person.\" (Matt xxvii. 18 ; xxvii. 19; Mark xv. 10.) It is quite possible that the fame and character of Jesus had reached Pilate's ears long before He was brought before him. It is hard to suppose that such miracles as our Lord wrought, would never be talked of within the palace of the chief ruler of Judaea. The raising of Lazarus must surely have been reported among his servants. Our Lord's triumphal entry into Jerusalem, attended by myriads of people shouting, \" Blessed is the King,\" must surely have been noted by the soldiers and officers of Pilate's guard. Can we wonder that all this made him regard our Lord with something like awe ? Wicked men are often very superstitious. His language now before us is that of one who would gladly evade the whole case, and leave the responsibility entirely with the Jews. \" If He is, as you say, a malefactor, take Him into your own hands, and condemn Him to death according to your own law. Do as you like with Him ; but do not trouble me with the case.\" The word we render \"judge,\" is literally much stronger in sense. It is rather condemn to death. The only punishment the Jews might inflict, if any (which is more than doubtful), was death by stoning.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":406,"text":"Matt xxvii. 18","label":"Matthew 27:18","href":"/mat/27/#v18","status":"detected"},{"at":423,"text":"xxvii. 19","label":"Matthew 27:19","href":"/mat/27/#v19","status":"detected"},{"at":434,"text":"Mark xv. 10","label":"Mark 15:10","href":"/mrk/15/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.31.2","start":31,"end":31,"heading":"","excerpt":"Ellicott remarks, \" It seems clear that from the first the sharpsighted Roman perceived that this was no case for his tribunal, that it was wholly a matter of religious difference and religious hate, and that the meek prisoner who stood before him was at least innocent of the political crime laid to his charge with such an unwonted and suspicious zeal.\" He also quotes the just and pertinent remark of a German writer, \" Pilate knew too much of Jewish expectations to suppose that the Sanhedrim would hate and persecute one who would free them from Roman authority.\"\n\nCalvin thinks that Pilate said this ironically, as he would not have allowed them to inflict capital punishment. Gerhard also regards the saying as sarcastic and sneering. \" If this prisoner has done anything against your Jewish superstitions, settle it yourselves.\" Yet a comparison with Luke makes this rather improbable in my opinion. The Jews there tell him plainly that Christ made Himself a King. (Luke xxiii. 1.) This, even a Roman must allow, was a serious charge.\n\nHenry suggests that perhaps Pilate thought they did not really want to kill Jesus, but only to chastise Him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":974,"text":"Luke xxiii. 1","label":"Luke 23:1","href":"/luk/23/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.32.1","start":32,"end":32,"heading":"That the saying...fulfilled, &c.","excerpt":"This verse is one of John's peculiar parenthetical comments, which are so frequent in his Gospel. Here, as in many other instances, the meaning is, \" By this the saying of Jesus was fulfilled ; \" and not \" The thing took place, in order that the saying might be fulfilled.\" What precise saying is referred to, is a point on which commentators have not quite agreed.\n\n(a) Some think, as Theophylact, Bullinger, Musculus, and Gerhard, that St. John refers to the saying recorded in this very Gospel (John xii. 33) ; and that the expression, \" what death,\" only refers to the particular manner of His death by crucifixion.\n\n(b) Others think, as Augustine, Calvin, and Beza, that St. John refers to the fuller saying in Matt. xx. 19, where our Lord foretells His own delivery to the Gentiles as well as His cruci fixion.\n\nOf the two views, the second seems to me the preferable one. The previous verse distinctly points to the inability of the Jews to put Jesus to death, and the necessity of the Gentiles doing the murderous work. And John remarks that this was just what Jesus had predicted, — that He would die by the hand of the Gentiles. I think, at the same time, that the crucifixion was probably included, being the death which the Gentiles inflicted, in contradistinction to the Jewish custom of stoning.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":498,"text":"John xii. 33","label":"John 12:33","href":"/jhn/12/#v33","status":"detected"},{"at":716,"text":"Matt. xx. 19","label":"Matthew 20:19","href":"/mat/20/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.33.1","start":33,"end":33,"heading":"Then Pilate entered into the judgment hall","excerpt":"The meaning of this must be that Pilate, disappointed in his attempt to put away the case from him, retired into his palace again, where he knew the Jews would not follow him, from fear of contracting ceremonial defilement, and resolved to have a private interview with our Lord, and examine Him alone. — It is quite clear that the conversation which follows, from this point down to the middle of the thirty-eighth verse, took place within the Roman Governor's walls, and most probably without the presence of any Jewish witnesses. If that was so, the substance of it could only be revealed to John by the inspiration of the Holy Ghost. Pilate's soldiers and a few guards of the prisoner may have been present. But it is highly improbable that John, or any friend of our Lord's, could have got inside the Governor's palace. If the beloved Apostle did manage to get in and hear the conversation, it is a striking example of his attachment to his Master. \" Love is strong as death.\" (Cant. viii. 6.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":983,"text":"Cant. viii. 6","label":"Song of Songs 8:6","href":"/sng/8/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.33.2","start":33,"end":33,"heading":"","excerpt":"In order to estimate aright this question which Pilate put, we must remember that Suetonius, the Roman historian, distinctly says that a rumor was very prevalent throughout the East at this period, that a King was about to arise among the Jews, who would obtain dominion over the world. This singular rumor, originating no doubt from Jewish prophecies, had of course reached Pilate's ears, and goes far to account for his question.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.34.1","start":34,"end":34,"heading":"Jesus answered him, Sayest thou, &c.","excerpt":"Our Lord's motive in this answer to Pilate was probably to awaken Pilate's conscience: \"■ Dost thou say this of thine own independent self, in consequence of any complaints thou hast heard against Me as a seditious person ? Or dost thou only ask it because the Jews have just accused Me of being a King? Hast thou, during all the years thou hast been a Governor, ever heard of Me as a leader of insurrection, or a rebel against the Romans \"l If thou hast never heard anything of this kind against Me, and hast no personal knowledge of my being a rebel, oughtest thou not to pay very little attention to the complaint of my enemies ? Their bare assertion ought not to weigh with thee.\"\n\nGrotius paraphrases the verse thus : \" Thou hast been long a ruler, and a careful defender of the Roman majesty. Hast thou ever heard anything that would impeach Me of a desire to usurp authority against Rome ? If thou hast never known anything of thyself, but others have suggested it, beware lest thou be deceived by an ambiguous word.\"\n\nThere is undoubtedly some little obscurity around the verse, and it becomes us to handle it reverently. It certainly looks like an appeal to the Roman Governor's conscience. \" Before I answer thy question let Me ask thee one. For what reason and from what motive art thou making this inquiry about my being a King ? Canst thou say, from thy own personal knowledge, that thou hast ever heard Me complained of as setting up a kingdom ? Thou knowest thou canst not say that. Art thou only asking Me because thou hast heard the Jews accuse Me of being a King to-day? If this is so, judge for thyself whether such a King as I appear to be is likely to interfere with thy authority.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.34.2","start":34,"end":34,"heading":"","excerpt":"Poole says, \" Our Saviour desired to be satisfied from Pilate, whether he asked Him as a private person for his own satisfaction, or as a judge, having received any such accusation against Him. If he asked Him as a judge, he was bound to call others to prove what they had charged Him with.\"\n\nBurgon remarks that Jesus did not need information in asking this question. He asked, as the Lord asked Adam, \" Where art thou ? \" (Gen. iii. 9) in order to arouse Pilate to a sense of the shameful injustice of the charge.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":425,"text":"Gen. iii. 9","label":"Genesis 3:9","href":"/gen/3/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.35.1","start":35,"end":35,"heading":"Pilate answered, &c.","excerpt":"The answer of Pilate exhibits the haughty, high-minded, supercilious, fierce spirit of a Roman man of the world. So far from responding to our Lord's appeal to his conscience, he fires up at the very idea of knowing anything of the current opinions about Christ. — \" Am I a Jew ? Thinkest thou that a noble Roman like me knows anything about the superstitions of Thy people. I only know that Thine own countrymen, and the very leaders of Thy nation, have brought Thee unto me as a prisoner worthy of death. What they mean I do not pretend to understand. But I suppose there is some ground for their accusation. Tell me plainly what Thou hast done.\"\n\nPilate's answer seems tantamount to an acknowledgment that he knew nothing against our Lord. But as He had been brought before him as a prisoner, and he was pressed to condemn Him, he asks Him what He has done to bring this hatred of the Jews upon Him.\n\nHe that would know the depth of scorn contained in that sentence, \" Am I a Jew ? \" should mark the contemptuous way in which Horace, Juvenal, Tacitus, and Pliny speak of the Jews.\n\nStier remarks, \" The Romans were only concerned with what was DONic; not with dreams, like the Jews ; nor with wisdom, like the Greeks.\" Pilate's question was characteristic of his nation.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.36.1","start":36,"end":36,"heading":"Jesus answered...kingdom...not...world","excerpt":"In this famous sentence our Lord begins His answer to Pilate's question, \"Art Thou the King of the Jews ?\" \" Thou askest whether I am a King. I reply that I certainly have a kingdom, but it is a kingdom entirely unlike the kingdoms of this world, it is a kingdom which is neither begun, nor propagated, nor defended by the power of this world, by the world's arms or the world's money. It is a kingdom which took its origin from heaven, and not from earth, — a spiritual kingdom, — a kingdom over hearts and wills and consciences, — a kingdom which needs no armies or revenues, — a kingdom which in no way interferes with the kingdoms of this world.\"\n\nThe literal rendering of the Greek would be \" out of this world.\" But it evidently means \" belonging to, dependent on, springing from, connected with.\" It is the same preposition that we find in John viii. 23 : \" Ye are from beneath ; 1 am from above : ye are of this world ; I am not of this world.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":847,"text":"John viii. 23","label":"John 8:23","href":"/jhn/8/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.36.2","start":36,"end":36,"heading":"","excerpt":"That the above was our Lord's plain meaning, when He spoke the words before us, is to my mind as evident as the sun at noonday. The favorite theory of certain Christians that this text forbids Governments to have anything to do with religion, and condemns the union of Church and State, and renders all Established Churches unlawful, is, in my judgment, baseless, preposterous, and utterly devoid of common sense. Whether the union of Church and State be right or wrong, it appears to me absurd to say that it is forbidden by this text. The text declares that Christ's kingdom did not spring from the powers of this world, and is not dependent on them ; but the text does not declare that the powers of this world ought to have nothing to do with Christ's kingdom. Christ's kingdom can get on very well without them; but they cannot get on very well without Christ's kingdom.\n\nThe following leading principles are worth remembering, in looking at this vexed (question : — (a) Every Government is responsible to God, and no Government can expect to prosper without God's blessing. Every Government therefore is bound to do all that lies in its power to obtain God's favor and blessing. The Government that does not strive to promote true religion, has no right to expect God's blessing.\n\n(h) Every good Government should endeavor to promote truth .charity, temperance, honesty, diligence, industry, chastity, among its subjects. True religion is the only root from which these things can grow. The Government that does not labor to promote true religion cannot be called either wise or good.\n\n(c) To tell us that a Government must leave religion alone, because it cannot promote it without favoring one church more than another, is simply absurd. It is equivalent to saying that, as we cannot do good to everybody, we are to sit still and do no good at all.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.36.3","start":36,"end":36,"heading":"","excerpt":"(d) To tell us that no Government can find out what true religion is, and that consequently a Government should regard all religions with equal indifference, is an argument only fit for an infidel. In England at any rate a belief that the Bible is true is a part of the Constitution ; an insult to the Bible is a punishable offence, and the testimony of an avowed atheist goes for nothing in a court of law.\n\n(e) It is undoubtedly true that Christ's kingdom is a kingdom independent of the rulers of this world, and one which they can neither begin, increase, nor overthrow. But it is utterly false that the rulers of this world have nothing to do with Christ's kingdom, may safely leave religion entirely alone, and may govern their subjects as if they were beasts and had no souls at all.\n\nChrysostom says that our Lord's reply meant, \" I am indeed a King; bat not such a King as thou suspectest, but one far more glorious.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.37.1","start":37,"end":37,"heading":"Pilate therefore...Art thou a king","excerpt":"Here Pilate returns to his question, though he puts it in a different way : \" Art Thou in some sense a King, if not such a King as the Kings of this world ? Thou speakest of Thy kingdom and Thy servants. Am I to understand that Thou art a King ? \" We should observe the distinction in the language here, compared with that of verse thirty-three. There it was, \" Art Thou the King of the Jews ?\" Here it is simply, \" Art Thou a King ? \"\n\n[Jesus answered, Thou sayest...I am a King.] This sentence is. a direct acknowledgment from our Lord's lips that He is a King; a King only over hearts, consciences, and wills, but still a real true King. \" Thou sayest,\" is equivalent to an affirmation. \" Thou sayest truly : I am what thou askest about. I admit that I am a King.\"\n\nThere can be no doubt that this \" is the good confession before Pontius Pilate,\" which St. Paul specially impresses on the attention of the timid disciple Timothy, in his pastoral epistle. (1 Tim. vi. 13.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":959,"text":"1 Tim. vi. 13","label":"1 Timothy 6:13","href":"/1ti/6/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.37.2","start":37,"end":37,"heading":"To this end...born...witness...truth","excerpt":"Here our Lord informs Pilate what was the great end and purpose of His incarnation. \" It is true that I am a King, but not a King after the manner of the world. I am only a King over hearts and minds. The principal work for which I came into the world, is to be a witness of the truth concerning God, concerning man, and concerning the way of salvation. This truth has been long hidden and lost sight of. I came to bring it to light once more, and to be the King of all who receive it.\"\n\nI think the \" truth \" in this sentence must be taken in the widest and fullest sense. The true doctrine about man, and God, and salvation, and sin, and holiness, was almost buried, lost, and gone, when Christ came into the world. To revive the dying light, and erect a new standard of godliness in a corrupt world, which neither Egypt, Assyria, Greece nor Rome could prevent rotting and decaying, was one grand end of Christ's mission. He did not come to gather armies, build cities, amass treasure, and found a dynasty, as Pilate perhaps fancied. He came to be God's witness, and to lift up God's truth in the midst of a dark world. He that would know how miserably small is the amount of truth which even the most civilized nations know without Christianity, should examine the religion and morality of the Chinese and Hindoos in the present day.\n\nSome think that \" I was born \"points to Christ's humanity, and \" came into the world,\" to His divinity.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.37.3","start":37,"end":37,"heading":"Every one...of the truth...heareth my voice","excerpt":"I think that in this sentence our Lord tells Pilate who are His subjects, disciples, and followers. \" Wouldest thou know who are the members of my kingdom ? I tell thee that it consists of all who really love the truth and desire to know more of God's truth. All such hear my voice, are pleased with my principles, and subjects of my kingdom.\" It is like our Lord's words to Nicodemus : \" He that doeth truth cometh to the light.\" (John iii. 21.)\n\nThus our Lord shows Pilate that His kingdom was not an earthly kingdom, that His business was not to wear a crown and found an earthly monarchy, but to proclaim truth ; and that His followers were not soldiers and warriors, but all earnest seekers after truth. Pilate therefore might dismiss from his mind all idea of His kingdom interfering with the authority of Rome.\n\nLet us note that the position of Christ in the world must be the position of all Christians. Like our Master we must be witnesses for God and truth against sin and ignorance. We must not be afraid to stand alone. We must testify.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":432,"text":"John iii. 21","label":"John 3:21","href":"/jhn/3/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.38.1","start":38,"end":38,"heading":"Pilate saith...What is truth","excerpt":"This famous question, in my judgment, can only admit of one interpretation. It is the cold, sneering, sceptical interjection of a mere man of the world, who has persuaded himself that there is no such thing as truth, that all religions are equally false, that this life is all we have to care for, and that creeds and modes of faith are only words and names and superstitious, which no sensible person need attend to. It is precisely the state of mind in which thousands of great and rich men in every age live and die. Expanded and paraphrased, Pilate's question comes to this : — \" Truth indeed 1 What is truth ? I have heard all my life of various philosophical systems, each asserting that it has found the truth, and each differing widely from the others. Who is to decide what is truth and what is not ? \" — The best proof that this is the right view of the sentence is Pilate's behavior when he has asked the question. He does not, as Lord Bacon remarked two centuries ago, wait for an answer, but breaks off\" the conversation and goes away. — The supposition that he asked a question, as an honest inquirer, with a real desire to get an answer, is too improbable and unreasonable to require any comment. The right way to understand Pilate's meaning is to put ourselves in his place, and to consider how many sects and schools of philosophers there were in the world at the time when our Lord appeared,— some Roman, some Grecian, and some Egyptian, — all alleging that they had got the truth, and all equally unsatisfactory. In short Gallio, who thought Christianity a mere \" question of words and names,\" — Festus, who thought the dislike of the Jews to Paul arose from \" questions of their own superstition,\" — and Pontius Pilate, • were all much alike. The worldlyminded Roman noble speaks like a man sick and weary of philosophical speculations ; — \" What is truth indeed ? Who can tell ? \" — Nevertheless truth was very near him. If he had waited he might have learned !","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.38.2","start":38,"end":38,"heading":"","excerpt":"Lightfoot alone thinks that Pilate only meant, \" What is the true state of affairs ? How can one so poor as Thou art be a King ? How canst Thou be a King and yet not of this world ! \"\n\n[And when. ..said this. ..went out...Jews.'] The meaning of this sentence is that Pilate \" went out \" of the palace where he had been conversing with our Lord apart from the Jews, and returned to the courtyard, or open space at the gate, where he had left the Jews at the thirty-third verse. He broke off the conversation at this point. Very likely the mention of \" truth \" touched his conscience, and he found it convenient to go out hurriedly, and cover his retreat with a sneer. A bad conscience generally dislikes a close conversation with a good man.\n\nAugustine says, \" I suppose that when Pilate said, ' What is truth ? ' the Jews' custom, that one should be released at the passover, came into his mind at that instant, and for this reason he did not wait for Jesus to tell him what truth was, that no time might be lost ! \" This, however, seems rather improbable.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.38.3","start":38,"end":38,"heading":"and saith...I find...no fault at all","excerpt":"In this sentence comes out the true impression of Pilate about our Lord. — \" After examining this man I can discern in Him no guilt, and nothing certainly to warrant me in condemning Him to death. He says, no doubt, and does not hesitate to avow it, that He is a King. But I find that His kingdom is not one which interferes with the authority of Caesar. Such Kings as this we Romans do not care for, or regard as criminals. In short, your charge against Him entirely breaks down, and I am disposed to dismiss Him as not guilty.\"\n\nOur Lord, we may remember, came to be a sacrifice for our sins. It was only fitting that he who was one of the chief agents in killing Him, should publicly declare that, like a lamb without blemish, there was \" no fault in Him.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.39.1","start":39,"end":39,"heading":"But ye have a custom, &c.","excerpt":"In this verse we see the cowardly, weak, double-minded character of Pilate coming out. He knows in his own conscience that our Lord is innocent, and that if he acts justly he ought to let Him go free. But he fears offending the Jews, and wants to contrive matters so as to please them. He therefore prepares a plan by which he hoped that Jesus might be found guilty and the Jews satisfied, and yet Jesus might depart unhurt, and his own secret desire to acquit Him be gratified. — The plan was this. The Jews had a custom that at passover time they might obtain from the Roman Governor the release of some notable prisoner. Pilate craftily suggests that the prisoner released this passover should be our Lord Jesus Christ. — \" Let us suppose that Jesus is guilty,\" he seems to say : \" I am willing to condemn Him, and declare Him a criminal worthy of death, and a malefactor, in order to please you. But having pronounced Him a guilty criminal, what say you to my letting Him go free, according to the passover custom ? \" — This cowardly and unjust judge hoped in this way to please the Jews, by declaring an innocent person guilty, and yet at the same time to please himself by getting His life spared. Such are the ways of worldly and unprincipled rulers. Between the base fear of men, the desire to please the mob, and the secret dictates of their own conscience, they are continually^ doing wicked things, and pleasing nobody at all, and least of all themselves.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.39.2","start":39,"end":39,"heading":"","excerpt":"About this \" custom,\" and when it began, we know nothing, St. Mark's account would lead us to suppose that as soon as Pilate came out of his palace, the multitude cried out for the usual passover favor to be granted to them. (See Mark xv. 8.) Pilate would seem to have caught at the idea at once, and to have suggested that Jesus should be the person released.\n\nThere seems a latent meaning in Pilate's use of the expression \" the King of the Jews.\" Some think that it is a sneer. — \"This miserable, poor, lowly King ; will you not have Him let go ? \" — Others think that Pilate had in view our Lord's claim to be the Messiah. \" Would it not be better to release this man who asserts that He is your own Messiah ? Would it not be a scandal to your nation to kill Him ? \" — A desire to release our Lord, side by side with a cowardly fear of offending the Jews by doing what was just and right, runs through all Pilate's dealings. He evidently knows what he ought to do, but does not do it.\n\nHenry thinks Pilate must have heard how popular Jesus was with some of the Jews, and must have known of His triumphal entry into Jerusalem a few days before. \" He looked on Him as the darling of the multitude, and the envy of the rulers. Therefore he made no doubt they would demand the release of Jesus ; and this would stop the prosecution, and all would be well.\" But he had not reckoned on the influence of the priests over the fickle multitude.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":230,"text":"Mark xv. 8","label":"Mark 15:8","href":"/mrk/15/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.40.1","start":40,"end":40,"heading":"Then cried they all, &c.","excerpt":"This verse describes the complete failure of Pilate's notable plan, by which he hoped to satisfy the Jews and yet release Jesus. The fierce and bigoted party of Caiaphas would not listen to his proposal for a moment. They declared they would rather have Barabbas, a notorious prisoner in the hands of the Romans, released than Jesus. Nothing would Content them but our Lord's death. Barabbas, we know from St. Luke (xxiii. 19), was a murderer as well as a robber. The Jews were asked to decide whether the holy Jesus or the vile criminal should be let go free and released from prison. — Such was their utter hardness, bitterness, cruelty, and hatred of our Lord, that they actually declare they would rather have Barabbas set free than Jesus ! Nothing in short would satisfy them but Christ's blood. Thus they committed the great sin which Peter charges home on them not long after : \" Ye denied Jesus in the presence of Pilate, when lie was determined to let Him go. — Ye denied the Holy One and the Just, and desired a murderer to be granted unto you.\" (Acts iii. 13, 14.) They publicly declared that they liked a robber and a murderer better than Christ 1\n\nThe Greek word rendered \" cried,\" signifies a very loud cry or shout. It is the same word that occurs at the raising of Lazarus. \" He cried, Lazarus, come forth ! \" (John xi. 43.)\n\nThe expression \" again \" must either refer to the loud cries the Jews had raised, when they first brought Jesus to Pilate and demanded His condemnation ; or else it must refer to a former cry for Barabbas to be released. According to Matthew they TWICE demanded this, with an interval of time between. (Compare Matt, xxvii. 15 — 26.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1057,"text":"Acts iii. 13, 14","label":"Acts 3:13–14","href":"/act/3/#v13","status":"detected"},{"at":1327,"text":"John xi. 43","label":"John 11:43","href":"/jhn/11/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.40.2","start":40,"end":40,"heading":"","excerpt":"The singularly typical character of all this transaction should be carefully noticed. Even here at this juncture we have a lively illustration of the great Christian doctrine of substitution. Barabbas, the real criminal, is acquitted and let go free. Jesus, innocent and guiltless, is condemned and sentenced to death. So is it in the salvation of our souls. We are all by nature like Barabbas, and deserve God's wrath and condemnation ; yet he was accounted righteous and set free. The Lord Jesus Christ is perfectly innocent ; and yet He is counted a sinner, punished as a sinner, and put to death that we may live. Christ suffers, though guiltless, that we may be pardoned. We are pardoned, though guilty, because of what Christ does for us. We are sinners, and yet counted righteous. Christ is righteous, and yet counted a sinner. Happy is that man who understands this doctrine, and has laid hold on it by faith for the salvation of his own soul.\n\nIn leaving this chapter, it is vain to deny that there are occasional difficulties in harmonizing the four different accounts of our Lord's examination and crucifixion. This of course arises from one Gospel writer dwelling more fully on one set of facts, and another on another. But we need not doubt that all is perfectly harmonious, and that if we do not see it, the reason lies in our present want of perception. If each Evangelist had told the story in precisely the same words, the whole result would have been far less satisfactory. It would have savored of imposture, concert, and collusion. The varieties in the four accounts are just what might have been expected from four honest independent witnesses, and, fairly treated, admit of explanation.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.18.40.3","start":40,"end":40,"heading":"","excerpt":"Augustine remarks, \" How all the Evangelists agree together and nothing in any one Evangelist is at variance with the truth put forth by another, — this whosoever desires to know, let him seek it in laborious writings, and not in popular discourses, and not by standing and hearing, but by sitting and reading, or by lending a most attentive ear and mind to him that readeth. Yet let him believe, before he knows it, that there is nothing written by any one Evangelist, that can possibly be contrary either to his own or another's narration.\"\n\nMelancthon suggests that the whole history of the passion, in this chapter, is a vivid typical picture of the history of Christ's Church in every age. He bids us observe what a multitude of portraits it contains ! Saints both weak and strong, — enemies of many kinds — traitors, hypocrites, tyrants, priests, rulers, mobs, violence, treachery, the flight of friends, the bitter language of foes. What is it but a kind of prophetic history of Christ's Church ?\n\nThe character of Pontius Pilate is so ably drawn out by Ellicott, that it may be well to quote it, in concluding this chapter. \" Pilate was a thorough and complete type of the later-Roman man of the world. Stern, but not relentless, — shrewd and world-worn, — prompt and practical, — haughtily just, — and yet, as the early writers correctly observed, self-seeking and cowardly, — able to perceive what was right, but without moral strength to follow it out, — the Procurator of Judaea stands forth a sad and terrible instance of a man whom the fear of endangered self-interest drove not only to act against the deliberate convictions of his heart and conscience, but further to commit an act of cruelty and injustice, even after those convictions had been deepened by warnings and strengthened by presentiment.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.18.1.1","start":1,"end":1,"heading":"When Jesus had spoken","excerpt":"ch. xvii. i.\n\nhe went forth] from the limits of the city (comp. 1 K. ii. 37), probably in the direction of the present St Stephen's Gate, by the same route as on other days when He went to the Mount of Olives (Luke xxi. 37, xxii. 39; Mark xi. 19; Matt. xxi. 17); but now Jerusalem was left. The Lord returned only to die there. In the parallel passages the same word  ... is used, according to the context, of the departure from the upper room (Luke xxii. 39 ; Matt. xxvi. 30 ; Mark xiv. 26).\n\nthe brook Cedron (Kidron)] See Additional Note. This detail is peculiar to St John. The parallel narratives have simply \" went to the Mount of Olives.\" The exact description is probably introduced with a significant reference to the history of the flight of David from Absalom and Ahithophel (2 S. xv. 23 ; comp. ch. xiii. 18). The \"brook\"  ..., i.e. winter torrent or ravine  ..., Kidron, separating the Mount of Olives from the Temple-mount, is noticed several times in the Old Testament: 1 K. ii. 37, xv. 13 ; 2 K. xxiii. 4 ff. ; a Chro. xxix. 16 ; Jer. xxxi. 40, and these passages mark the associations which would be called up by the mention of the name. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":210,"text":"Luke xxi. 37","label":"Luke 21:37","href":"/luk/21/#v37","status":"detected"},{"at":224,"text":"xxii. 39","label":"Luke 22:39","href":"/luk/22/#v39","status":"detected"},{"at":234,"text":"Mark xi. 19","label":"Mark 11:19","href":"/mrk/11/#v19","status":"detected"},{"at":247,"text":"Matt. xxi. 17","label":"Matthew 21:17","href":"/mat/21/#v17","status":"detected"},{"at":445,"text":"Luke xxii. 39","label":"Luke 22:39","href":"/luk/22/#v39","status":"detected"},{"at":461,"text":"Matt. xxvi. 30","label":"Matthew 26:30","href":"/mat/26/#v30","status":"detected"},{"at":478,"text":"Mark xiv. 26","label":"Mark 14:26","href":"/mrk/14/#v26","status":"detected"},{"at":811,"text":"xiii. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"},{"at":1046,"text":"Jer. xxxi. 40","label":"Jeremiah 31:40","href":"/jer/31/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.1.2","start":1,"end":1,"heading":"a garden","excerpt":"on the Mount of Olives (Luke xxii. 39). The name of the \"small farm\"  ... to which it belonged, Gethsemane, is given by St Matthew and St Mark (Matt. xxvi. 36, note; Mark xiv. 32). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":24,"text":"Luke xxii. 39","label":"Luke 22:39","href":"/luk/22/#v39","status":"detected"},{"at":144,"text":"Matt. xxvi. 36","label":"Matthew 26:36","href":"/mat/26/#v36","status":"detected"},{"at":166,"text":"Mark xiv. 32","label":"Mark 14:32","href":"/mrk/14/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.1.3","start":1,"end":1,"heading":"","excerpt":"Commentators from Cyril downwards have drawn a parallel and contrast between the histories of the Fall and the Victory connected with the two \"gardens,\" Eden and Gethsemane. But there is no indication in the Gospel that such a thought was in the mind of the Evangelist. Yet see Mark i. 13.\n\nentered] The garden would naturally be enclosed by a fence which secured the privacy of the retreat. Some time passed (Matt. xxvi. 40) between the entry into the garden and the arrival of Judas. In this interval the Agony took place, of which St John says nothing, though he implies a knowledge of the event in v. 11. It is evident from xii. 47 that that incident is not alien from his narrative.\n\nand his disciples] himself and his disciples. Judas was finally excluded from the divine company : xiii. 30.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":278,"text":"Mark i. 13","label":"Mark 1:13","href":"/mrk/1/#v13","status":"detected"},{"at":410,"text":"Matt. xxvi. 40","label":"Matthew 26:40","href":"/mat/26/#v40","status":"detected"},{"at":602,"text":"v. 11","label":"John 18:11","href":"/jhn/18/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.1-11.1","start":1,"end":11,"heading":"I. THE BETRAYAL. Jesus and the disciples ; Judas and the adversaries (i—n).","excerpt":"II. The double trial (xviii. 12 — xix. 16).\n\nIII. The end (xix. 17—42).\n\nIV. The new life (xx.).\n\nThe last three sections, as will appear afterwards, require further subdivision.\n\n1. In comparing the narrative of St John with the parallel narratives of the Synoptists, it must be observed generally that here, as everywhere, St John fixes the attention of the reader upon the ideas which the several events bring out and illustrate. The Passio and Resurrection are for him revelations of the Person of Christ. The objective fact is a \" sign \" of something which lies deeper. It is a superficial and inadequate treatment of his narrative to regard it as a historical supplement of the other narratives, or of the current oral narrative on which they were based. It does (it is true) become in part such a supplement, because it is a portrayal of the main spiritual aspects of the facts illustrated from the fulness of immediate knowledge, but the record is independent and complete in itself. It is a whole, and, like the rest of the Gospel, an interpretation of the inner meaning of the history which it contains.\n\n(1) The voluntariness of Christ's sufferings. xviii. 4. xviii. 36.\n\n— 8. xix. 28.\n\n— 9. — 24— ii. — a8. Comp. Luke xxii. 53.\n\nThe narrative in this sense becomes a commentary on earlier words which pointed to the end, (1) x. 17, 18. (2) xiii. i. (3) xiii. 31.\n\nThe agony (Matt., Mark, Luke).\n\nThe traitor's kiss (Matt., Mark, Luke).\n\nThe desertion by all (Matt., Mark). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1225,"text":"Luke xxii. 53","label":"Luke 22:53","href":"/luk/22/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.1-11.2","start":1,"end":11,"heading":"","excerpt":"Confession (Matt., Mark). The mockery as prophet (Matt., Mark, Luke). The council at daybreak (Matt., Mark, Luke). The mockery after condemnation (Matt., Mark). The impressment of Simon (Matt, Mark, Luke). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.2.1","start":2,"end":2,"heading":"knew the place","excerpt":"The withdrawal of the Lord from the city was not now (x. 40) for the purpose of escaping from the assaults of His enemies. The place to which He retired was well known. Judas, no less than the other apostles, was acquainted with the spot. Thus the words meet by anticipation the scoff of Celsus that the Lord \" was taken while trying to hide Himself and to escape in the most disgraceful way\" (Orig. ' c. Cels.' II. 9), as Origen justly argues (id. c. 10).\n\n ... Comp. xiii. 11. Judas was already engaged in the execution of his plan.\n\nresorted] The exact force of the original is rather, \" Jesus and (with) His disciples assembled  ... there.\" The idea appears to be that of a place of gathering, where the Lord's followers met Him for instruction, and not simply of a restingplace during the night. But it is possible that the spot was used for this latter purpose also during the present visit (Luke xxi. 37, •ju'Xtftro), and that Judas expected to find all sleeping at the time of his arrival. But the Lord's nights were now, as at the other crises of His life, times of prayer (Luke vi. 12 ix. 28 : comp. Luke v. 16).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":469,"text":"xiii. 11","label":"John 13:11","href":"/jhn/13/#v11","status":"detected"},{"at":898,"text":"Luke xxi. 37","label":"Luke 21:37","href":"/luk/21/#v37","status":"detected"},{"at":1083,"text":"Luke vi. 12","label":"Luke 6:12","href":"/luk/6/#v12","status":"detected"},{"at":1110,"text":"Luke v. 16","label":"Luke 5:16","href":"/luk/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.3.1","start":3,"end":3,"heading":"Judas then","excerpt":"using his knowledge for the furtherance of his design.\n\na band of men and officers from ...] the band of soldiers and officers from... The force is clearly divided in the original into two main parts: (1) the band of soldiers, and (2) the \"officers\" (police) despatched by \"the chief priests and Pharisees\" (the Sanhedrin). The soldiers were part of the wellknown body of Roman soldiers stationed as a garrison in Antonia (comp. Matt, xxvii. 27; Mark xv. 16 ; Acts xxi. 31 f. ; and also Jos. 'Ant.' XX. 4. 3? 'B. \\: v. 5. 8> The original word  ... is used by Polybius thither with lanterns and torches and weapons.\n\nThe \"officers\"  ... who came with \"the band\" were members of the templepolice, who were under the orders of the Sanhedrin. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":446,"text":"Mark xv. 16","label":"Mark 15:16","href":"/mrk/15/#v16","status":"detected"},{"at":460,"text":"Acts xxi. 31","label":"Acts 21:31","href":"/act/21/#v31","status":"detected"},{"at":516,"text":"v. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.3.2","start":3,"end":3,"heading":"","excerpt":"In the Synoptists the whole company is described in general terms (Matt. xxvi. 47; Mark xiv. 43; Luke xxii. 47; comp. xxii. 52), and the soldiers are not distinctly mentioned. But it is difficult to suppose that the priests would have ventured on such an arrest as that of Christ without communicating with the Roman governor, or that Pilate would have found any difficulty in granting them a detachment of men for the purpose, especially at the feast-time. Moreover, Pilate's early appearance (v. 28) at the court, no less than the dream of his wife (Matt, xxvii. 19, that just man), implies some knowledge of the coming charge. Perhaps too it is not fanciful to see a reference to the soldiers in the turn of the phrase \" twelve legions of angels\" (Matt, xxvi. 53).\n\nThe special mention of the soldiers and of the watch fixes attention on the combination of Gentile and Jew in this first stage of the Passion as afterwards.\n\nthe chief priests and Pharisees] and the Pharisees. Comp. xi. 47, note.\n\nwith lanterns and torches] Although the party had the light of the Paschal full moon, they prepared themselves also against the possibility of concealment on the part of Him whom they sought. The other Evangelists do not notice the lights. The detail belongs to a vivid impression of the scene received by an eye-witness. The temple- watch, to whom the \"officers\" belonged, made their rounds with torches  ..., and were, for the most part, not regularly armed (Jos. 'B. J.' IV. 4-6).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":67,"text":"Matt. xxvi. 47","label":"Matthew 26:47","href":"/mat/26/#v47","status":"detected"},{"at":83,"text":"Mark xiv. 43","label":"Mark 14:43","href":"/mrk/14/#v43","status":"detected"},{"at":97,"text":"Luke xxii. 47","label":"Luke 22:47","href":"/luk/22/#v47","status":"detected"},{"at":495,"text":"v. 28","label":"John 18:28","href":"/jhn/18/#v28","status":"detected"},{"at":985,"text":"xi. 47","label":"John 11:47","href":"/jhn/11/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.3-8.1","start":3,"end":8,"heading":"3—8.","excerpt":"A difficulty arises as to the reconciliation of the incidents described in this passage with the narrative of the betrayal in the Synoptists. In the Synoptists the arrest follows close upon the kiss of Judas, which St John does not mention (Matt. xxvi. 50; Mark xiv. 45 f., yet see Luke xxii. 48 ff.). It is very difficult to believe that the kiss either preceded v. 4, or came after v. 8. Perhaps it is simplest to suppose that the unexpected appearance of the Lord outside the enclosure discomposed the plan of Judas, who had expected to find the whole party resting within the garden, and that for the moment he failed to give the appointed sign, and remained awestricken in the crowd (v. 5). This being so, the event of v. 6 followed, and afterwards Judas, taking courage, came up to Christ (Matt. xxvi. 49 f.; Mark xiv. 45), who then repelled him (Luke xxii. 48) and again addressed the hesitating multitude.\n\nOthers suppose, with somewhat less probability, as it seems (but see Matt. xxvi. 49, note), that the kiss of Judas immediately preceded the first question, Whom seek ye? and that, touched by his Master's reproof (Luke xxii. 48), he fell back into the crowd. Either view presents an intelligible whole; but the phrase in v. 5 (was standing) is more appropriate to the attitude of one who hesitates to do that which he has purposed to do, than of one who has been already repulsed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":241,"text":"Matt. xxvi. 50","label":"Matthew 26:50","href":"/mat/26/#v50","status":"detected"},{"at":257,"text":"Mark xiv. 45","label":"Mark 14:45","href":"/mrk/14/#v45","status":"detected"},{"at":282,"text":"Luke xxii. 48","label":"Luke 22:48","href":"/luk/22/#v48","status":"detected"},{"at":364,"text":"v. 4","label":"John 18:4","href":"/jhn/18/#v4","status":"detected"},{"at":384,"text":"v. 8","label":"John 18:8","href":"/jhn/18/#v8","status":"detected"},{"at":689,"text":"v. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"},{"at":724,"text":"v. 6","label":"John 18:6","href":"/jhn/18/#v6","status":"detected"},{"at":796,"text":"Matt. xxvi. 49","label":"Matthew 26:49","href":"/mat/26/#v49","status":"detected"},{"at":815,"text":"Mark xiv. 45","label":"Mark 14:45","href":"/mrk/14/#v45","status":"detected"},{"at":853,"text":"Luke xxii. 48","label":"Luke 22:48","href":"/luk/22/#v48","status":"detected"},{"at":984,"text":"Matt. xxvi. 49","label":"Matthew 26:49","href":"/mat/26/#v49","status":"detected"},{"at":1128,"text":"Luke xxii. 48","label":"Luke 22:48","href":"/luk/22/#v48","status":"detected"},{"at":1235,"text":"v. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.3-8.2","start":3,"end":8,"heading":"","excerpt":"It may be added that, though St John does not mention the \" sign \" of Judas, yet he implies that he had undertaken to do more than guide the band to the place where Christ might be found, by noticing that he was with them after they had reached the spot (v. 5).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":255,"text":"v. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.4.1","start":4,"end":4,"heading":"Jesus therefore","excerpt":"There was, so to speak, a divine necessity which ruled the Lord's movements. By Him all was foreseen : and He who had before withdrawn Himself (viii. 59, xii. 36, v. 13, yi. 15), now that \" His hour was come \" anticipated the search for which His enemies had made provision, and went forth from the enclosure of the garden (opposed to entered, v. 1) to meet them (not simply from the innermost part of the garden or from the circle of the disciples : v. 26 proves nothing against this view). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":163,"text":"v. 13","label":"John 18:13","href":"/jhn/18/#v13","status":"detected"},{"at":344,"text":"v. 1","label":"John 18:1","href":"/jhn/18/#v1","status":"detected"},{"at":451,"text":"v. 26","label":"John 18:26","href":"/jhn/18/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.4.2","start":4,"end":4,"heading":"that should come","excerpt":"More exactly, all the things that were coming  .... The Passion has already begun. Comp. xiii. 1, note. It must further be noticed that the Passion is spoken of in relation to the divine order (the things that were coming), and not as sufferings to be borne, or evil prepared by enemies. Comp. v. 11 .\n\n'went (or came) forth, and said] ... and saith. According to the true reading the two acts are marked separately. Christ left the place in which He might have sought concealment; and then He addressed those who sought to take Him.\n\nWhom seek ye ?] The question (as in v. 8) is designed to shield the disciples, and at the same time to bring clearly before the mind of the assailants the purpose for which they had come, and who He was whom they sought. The words fall in completely with the circumstances. The Lord was not recognised in the uncertain light. The company who had come to apprehend Him naturally supposed that He would not Himself advance to meet them, but that the questioner must be some friend. The idea of early commentators, that they were miraculously blinded, finds no support in the narrative.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":89,"text":"xiii. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":294,"text":"v. 11","label":"John 18:11","href":"/jhn/18/#v11","status":"detected"},{"at":571,"text":"v. 8","label":"John 18:8","href":"/jhn/18/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.5.1","start":5,"end":5,"heading":"Jesus of Nazareth","excerpt":"The tinge of contempt (comp. Matt. ii. 23), which appears to lie in the title here, as borrowed from popular usage, is given better by the literal rendering, Jesus the Nazarene ('I. TOV Nafwpatoi/, as distinguished from 'I. TOV airb Nafaper, i. 45). Comp. xix. 19; Matt. xxvi. 71; Mark xiv. 67. The title is characteristic of the first stage of the preaching of the Gospel, when the reproach was turned into glory : Acts ii. 22, iii. 6, iv. 10, vi. 14, (xxii. 8, xxvi. 9). It was also used by disciples at an earlier date: Mark x. 47, xvi. 6 ; Luke xviii. 37, xxiv. 19. Comp. Mark i. 24 ; Luke iv. 34.\n\nJesus (He) saith... I am he] The same words  ... were used on several memorable occasions, (iv. 26), vi. 20, viii. 24, 28, 58, and on this evening, xiii. 19. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":29,"text":"Matt. ii. 23","label":"Matthew 2:23","href":"/mat/2/#v23","status":"detected"},{"at":256,"text":"xix. 19","label":"John 19:19","href":"/jhn/19/#v19","status":"detected"},{"at":265,"text":"Matt. xxvi. 71","label":"Matthew 26:71","href":"/mat/26/#v71","status":"detected"},{"at":281,"text":"Mark xiv. 67","label":"Mark 14:67","href":"/mrk/14/#v67","status":"detected"},{"at":416,"text":"Acts ii. 22","label":"Acts 2:22","href":"/act/2/#v22","status":"detected"},{"at":429,"text":"iii. 6","label":"Acts 3:6","href":"/act/3/#v6","status":"detected"},{"at":437,"text":"iv. 10","label":"Acts 4:10","href":"/act/4/#v10","status":"detected"},{"at":445,"text":"vi. 14","label":"Acts 6:14","href":"/act/6/#v14","status":"detected"},{"at":523,"text":"Mark x. 47","label":"Mark 10:47","href":"/mrk/10/#v47","status":"detected"},{"at":535,"text":"xvi. 6","label":"Mark 16:6","href":"/mrk/16/#v6","status":"detected"},{"at":544,"text":"Luke xviii. 37","label":"Luke 18:37","href":"/luk/18/#v37","status":"detected"},{"at":560,"text":"xxiv. 19","label":"Luke 24:19","href":"/luk/24/#v19","status":"detected"},{"at":576,"text":"Mark i. 24","label":"Mark 1:24","href":"/mrk/1/#v24","status":"detected"},{"at":589,"text":"Luke iv. 34","label":"Luke 4:34","href":"/luk/4/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.5.2","start":5,"end":5,"heading":"And Judas...stood","excerpt":"... was standing. The one figure is singled out, as it were, and regarded as he stands. Comp. i. 35, note. There is nothing in the text to support the view that Judas was paralysed and unable to recognise Jesus.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":94,"text":"i. 35","label":"John 1:35","href":"/jhn/1/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.6.1","start":6,"end":6,"heading":"As soon then as he had said","excerpt":"Omit the had. The incident which follows is made to depend upon the Lord's words. It is vain to inquire whether the withdrawal and prostration of the band of men was due to \"natural\" or \"supernatural\" causes. On any view it was due to the effect which the presence of the Lord, in His serene majesty, had upon those who had come to take Him. Various circumstances may have contributed to the result. It may have been that Judas had led his company to expect some display of power. It may have been that he himself hoped for a decisive manifestation of Messiah in sovereignty now that the crisis had come. But the prostration seems to shew, at any rate, that the Lord purposed to declare openly to the disciples (comp. Matt. xxvi. 53), that it was of His own free choice that He gave Himself up. And this is the effect which the narrative is calculated to produce upon a reader. The Lord's assailants were overawed by Him in some way, and they fulfilled their commission only by His consent. Comp. vii. 46.\n\nwent backward, and fell ...] The whole action represents the effects of fear, awe, veneration, self-humiliation (Job i. 20), not of external force. Comp. Rev. i. 17. The exaggeration which describes the men as \"falling backwards\" is utterly alien from the solemn majesty of the scene.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":718,"text":"Matt. xxvi. 53","label":"Matthew 26:53","href":"/mat/26/#v53","status":"detected"},{"at":997,"text":"vii. 46","label":"John 7:46","href":"/jhn/7/#v46","status":"detected"},{"at":1120,"text":"Job i. 20","label":"Job 1:20","href":"/job/1/#v20","status":"detected"},{"at":1161,"text":"Rev. i. 17","label":"Revelation 1:17","href":"/rev/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.7.1","start":7,"end":7,"heading":"Then asked he them again","excerpt":"Again therefore he asked them. This literal rendering of the original brings out the connexion more clearly than A. V. Those who had come to arrest the Lord hung back, and therefore He Himself again roused them to their work. The spirit of the Lord's words, thus addressed to the whole company, corresponds with that of the words addressed to Judas \" Is it this for which thou art come?\" (Matt, xxvi. 50, note).\n\nJesus of Nazareth] Even after Christ had made Himself known, His enemies only repeat the name which they had been taught, as if waiting for some further guidance.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.8.1","start":8,"end":8,"heading":"I have told you...let these go","excerpt":"I told you... In the interval which had passed since the Lord came out from the garden alone (v. 4), His disciples had gathered round Him (let these go), and for them He still intercedes. Their deliverance helped to place His own Passion in a clearer light. It was fitting that He should suffer alone, though afterwards others suffered for His sake. His death, in itself essentially unique, was separated outwardly from the death of His disciples. They were enabled to die because He had died first. Comp. Isai. lxiii. 3.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":94,"text":"v. 4","label":"John 18:4","href":"/jhn/18/#v4","status":"detected"},{"at":506,"text":"Isai. lxiii. 3","label":"Isaiah 63:3","href":"/isa/63/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.9.1","start":9,"end":9,"heading":"That the saying","excerpt":"... which thou gavest me have I lost...] ...which thou hast given me I lost. The Evangelist sees in the care with which the Lord provided for the outward safety of His disciples, a fulfilment of His words, xvii. 12, which were spoken of the past, and which had also a wider spiritual application. But, at the same time, those words spoken in absolute knowledge looked to the end, and therefore included all the events of the Passion (comp. xvii. 4, note); and, further, the deliverance of the disciples from outward peril included the deliverance from a temptation which they would not at present (as appears from the history of St Peter) have been able to support. This special act of watchful protection was therefore one fulfilment, but neither the only nor the chief fulfilment, of what the Lord had said of His effective guardianship of those given to Him. The significant difference in the form of the words, as spoken and as referred to (I lost not one, as distinguished from not one perished), is to be noticed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":440,"text":"xvii. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.10.1","start":10,"end":10,"heading":"Then Simon Peter","excerpt":"Simon Peter therefore .. foreseeing what was now about to happen (comp. xiii. 37). The Jews among the company seem to have been foremost m the arrest. The incident is described by all the Evangelists, but St John alone mentions the names of St Peter and Malchus. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":72,"text":"xiii. 37","label":"John 13:37","href":"/jhn/13/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.10.2","start":10,"end":10,"heading":"sword","excerpt":"It was forbidden to carry weapons on a feast-day.\n\nthe high pries fs servant] or rather, the servant  ... of the high-priest. The definite article  ... is preserved in all the Gospels. It is impossible to tell what position he held, or why the Evangelist records his name, which was not an uncommon one. The servant's prominent action evidently marked him out for St Peter's attack. And further it is difficult not to feel that the healing of the wound, recorded only by St Luke (xxii. 51), helps to explain the apostle's escape from arrest.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.11.1","start":11,"end":11,"heading":"Then said Jesus...thy sword","excerpt":"Jesus therefore said ...the sword. ...\n\nthe cup ...] This clause is peculiar to St John. The same image occurs in the Synoptists, Matt. xx. 22 f. (note); Mark x. 38 f.; and in connexion with this scene, Matt. xxvi. 39 ff.; Mark xiv. 36; Luke xxii. 42. It seems impossible not to feel that the words include the answer to the prayer at the Agony, not recorded by St John (Matt. xxvi. 39, \" O my Father. . .let this cup pass away \"...), for now, after the prayer, that \"cup\" is spoken of as \"the cup which my Father hath given me.\" The cup was not taken away, but given, and the Lord now shews that He had received it willingly. The image is found in several remarkable passages of the Old Testament: Ezek. xxiii. 31 ff. ; Ps. lxxv. 8, &c.\n\nII. THE DOUBLE TRIAL (xviii. 12— xix. 16).\n\nThe record of the examination before Annas is peculiar to the narrative of St John. The Evangelist appears to have been present at the inquiry (vv. 15, 19). See Additional Note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":130,"text":"Matt. xx. 22","label":"Matthew 20:22","href":"/mat/20/#v22","status":"detected"},{"at":154,"text":"Mark x. 38","label":"Mark 10:38","href":"/mrk/10/#v38","status":"detected"},{"at":203,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":223,"text":"Mark xiv. 36","label":"Mark 14:36","href":"/mrk/14/#v36","status":"detected"},{"at":237,"text":"Luke xxii. 42","label":"Luke 22:42","href":"/luk/22/#v42","status":"detected"},{"at":371,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":699,"text":"Ezek. xxiii. 31","label":"Ezekiel 23:31","href":"/ezk/23/#v31","status":"detected"},{"at":721,"text":"Ps. lxxv. 8","label":"Psalms 75:8","href":"/psa/75/#v8","status":"detected"},{"at":927,"text":"vv. 15, 19","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"},{"at":927,"text":"vv. 15, 19","label":"John 18:19","href":"/jhn/18/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.12.1","start":12,"end":12,"heading":"Then the band...and officers","excerpt":"The band therefore (or, So the band).,, and the officers... Seeing that there was no longer any resistance. The enumeration — the band, the captain, the officers — is emphatic and impressive. A 11 combined to take the willing prisoner. In particular it will be observed that the action of the Roman guard is now noticed. They probably secured the Lord and delivered Him to the priest's servants \"bound\" (comp. v. 34). The \"bonds\" are not mentioned in the Synoptists till afterwards (Matt, xxvii. 2, note; Mark xv. 1) ; yet such a precaution is implied in their narrative. It was the policy of the priestly party to represent Christ as a dangerous enemy to public order ; and perhaps they really feared a rescue by the \"people\" (Matt, xxvi. 5). Early Christian writers laid stress upon the \"binding\" as marking the parallel with Isaac (Gen. xxii. 9 ; Melito. ap. Routh, ' Rell. Sacr.' i. 133 f.).\n\nThe title of the \"captain\" in the original  ... favours the view that \" the band \" Was a \"cohort,\" and not a smaller body  ... : comp. Acts xxi. 31. The word \"chiliarch\" was used as the equivalent of \" tribune,\" the proper title of the commander of a \"cohort;\" and the other places in which a \"band\"  ... is spoken of in the New Testament suggest the same conclusion : Acts x. 1, xxvii. i. The rendering of a-ntlpa in the Latin versions is uniformly cohort. The words \"band\" and \"captain\" may however be both used in a general and not in a technical sense for a detachment of soldiers and the officer in command of it. (Comp. Rev. vi. 15, xix. 1 8, and Suidas s. v. crnflpa.')","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":410,"text":"v. 34","label":"John 18:34","href":"/jhn/18/#v34","status":"detected"},{"at":505,"text":"Mark xv. 1","label":"Mark 15:1","href":"/mrk/15/#v1","status":"detected"},{"at":835,"text":"Gen. xxii. 9","label":"Genesis 22:9","href":"/gen/22/#v9","status":"detected"},{"at":1032,"text":"Acts xxi. 31","label":"Acts 21:31","href":"/act/21/#v31","status":"detected"},{"at":1266,"text":"Acts x. 1","label":"Acts 10:1","href":"/act/10/#v1","status":"detected"},{"at":1523,"text":"Rev. vi. 15","label":"Revelation 6:15","href":"/rev/6/#v15","status":"detected"},{"at":1536,"text":"xix. 1","label":"Revelation 19:1","href":"/rev/19/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.12.2","start":12,"end":12,"heading":"","excerpt":"13. led him  ... to Annas first] Annas (or Hanan, Ananias, Ananus) is one of the most remarkable figures in the Jewish history of the time. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.12.3","start":12,"end":12,"heading":"","excerpt":"So. die for the people.\n\nThe narrative of St John lends no support to the conjecture (which, however, may be true) that Annas held some high office at the time, as the presidency of the Sanhedrin, which gave him a constitutional right to take the lead in the inquiry. The reason given for the proceeding — his family connexion with Caiaphas— lays open alike the character of the man and the character of the trial. See Additional Note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.13.1","start":13,"end":13,"heading":"first","excerpt":"This word conveys a tacit correction of the popular misunderstanding of the Synoptic narratives. The Lord was examined before Caiaphas (v. 24), but there was also a prior examination.\n\nwhich was the high priest that same year] See ch. xi. 49, note. Comp. Taylor, 'Sayings of the Jewish Fathers,' 1. 19, note, ill. a 6, note  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":136,"text":"v. 24","label":"John 18:24","href":"/jhn/18/#v24","status":"detected"},{"at":235,"text":"xi. 49","label":"John 11:49","href":"/jhn/11/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.14.1","start":14,"end":14,"heading":"Now Caiaphas was he","excerpt":"Ch. xi. 50. The clause appears to be added to shew presumptively what would be the selfish policy of a man who had chosen such a son. Annas exercised his power through those who were like him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"xi. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.15.1","start":15,"end":15,"heading":"followed","excerpt":"The imperfect paints the action in progress. For the fact comp. Matt. xxvi. 58 and parallels. ...\n\n(Matt, xxvi. 56), some again took courage (Matt. xxvi. 58).\n\nanother disciple] not the other  .... The reader cannot fail to identify the disciple with St John. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":64,"text":"Matt. xxvi. 58","label":"Matthew 26:58","href":"/mat/26/#v58","status":"detected"},{"at":142,"text":"Matt. xxvi. 58","label":"Matthew 26:58","href":"/mat/26/#v58","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.15.2","start":15,"end":15,"heading":"known","excerpt":"No tradition (so far as it appears) has preserved the nature of the connexion ; nor is it possible to draw any satisfactory conclusion from the fact that both St John (Polycr. ap. Euseb. ' H. E.' v. 24) and St James the Just, \"the brother of the Lord\" (Epiph. ' Haer.' ...\n\nunto the high priest] It is very difficult to decide who is here spoken of under the title. Annas is called the high-priest in Acts iv. 6, while Caiaphas is named at the same time without any title; and so Josephus (' Antt.' xviii. 5. 3; comp. xviii. 3 (2), a) speaks of \"Jonathan the son of Ananus (Annas) the high-priest\" after the removal of Caiaphas. In Luke iii. 2, Annas and Caiaphas bear the title together. It is therefore at least possible that Annas may be referred to. On the other hand, Caiaphas has just been described as \"the high-priest\" (v. 13), and is so called again in v. 24, where Annas also is mentioned. These facts make it difficult to suppose that the title is abruptly used, without any explanation, to describe Annas.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":196,"text":"v. 24","label":"John 18:24","href":"/jhn/18/#v24","status":"detected"},{"at":401,"text":"Acts iv. 6","label":"Acts 4:6","href":"/act/4/#v6","status":"detected"},{"at":518,"text":"xviii. 3","label":"John 18:3","href":"/jhn/18/#v3","status":"detected"},{"at":632,"text":"Luke iii. 2","label":"Luke 3:2","href":"/luk/3/#v2","status":"detected"},{"at":828,"text":"v. 13","label":"John 18:13","href":"/jhn/18/#v13","status":"detected"},{"at":862,"text":"v. 24","label":"John 18:24","href":"/jhn/18/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.16.1","start":16,"end":16,"heading":"Peter stood","excerpt":"... was standing. Comp. v. 5, note.\n\nher that kept the door] Comp. Acts xii. 13.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":24,"text":"v. 5","label":"John 18:5","href":"/jhn/18/#v5","status":"detected"},{"at":67,"text":"Acts xii. 13","label":"Acts 12:13","href":"/act/12/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.17.1","start":17,"end":17,"heading":"Then saith the damsel","excerpt":"The maid therefore... The acquaintance of St Peter with St John suggested the question. St John meanwhile (it must be supposed) had pressed on into the audience-chamber, so that St Peter was alone. St John, who remained closest to the Lord, was unmolested: St Peter, who mingled with the indifferent crowd, fell.\n\nArt not thou also (Art thou...)...] as well as thy friend (John). The form of the question expresses surprise, and suggests a negative answer. See vi. 67, vii. 47, ix. 40. The contemptuous turn of the sentence, \" one of the disciples of this man,\" corresponds with the same feeling. As the suggestion was made St Peter yielded to it. His answer both here and in v. 25 simply reflects the temper of his questioners.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":676,"text":"v. 25","label":"John 18:25","href":"/jhn/18/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.18.1","start":18,"end":18,"heading":"And the servants and officers stood there, who had made","excerpt":"Now the servants and the officers, having made. ..were standing... The Roman soldiers had now gone back, and the private servants of the high-priest  ..., and the officers — the temple-police  ... — alone remained.\n\na fire of coals] A charcoal fire. There was no bright flame, but a glow of light sufficient to shew the features of any one turned towards it, Luke xxii. 56 (irpbs TO <f>a>s).\n\nfor it was cold] As a general rule, the nights in Palestine about Easter-time are said to be warm throughout. The cold on this occasion appears to be spoken of as unusual.\n\nand Peter stood with them, and warmed himself] and Peter also was with them, standing and warming himself. Comp. v. 35. The two main ideas are kept distinct. Peter had joined the company of the indifferent spectators ; he was engaged in a trivial act. Such outward indifference often veils the deepest emotion.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":359,"text":"Luke xxii. 56","label":"Luke 22:56","href":"/luk/22/#v56","status":"detected"},{"at":679,"text":"v. 35","label":"John 18:35","href":"/jhn/18/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.19.1","start":19,"end":19,"heading":"The high priest then","excerpt":"i.e. probably Caiaphas. See v. 15, note. The narrative is connected with v. 14. The Master is now contrasted with the disciple. It is probable that a better acquaintance with the history of the time would remove the difficulty which arises from Caiaphas taking the lead in the examination before Annas. Yet it is easy to imagine that arrangements may have been made for a private examination in the chamber of Annas, at which Caiaphas was himself present, and in which he took part. At the close of this unofficial proceeding, Annas, the real leader in the whole action, sent Jesus to Caiaphas for a formal trial.\n\nof his disciples... of his doctrine (teaching)] This preliminary examination was directed to the obtaining (if possible) of materials for the formal accusation which was to follow. With this view, it was natural to inquire into the class, the character, the number of the Lord's disciples, and into the general substance of His teaching.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":28,"text":"v. 15","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"},{"at":73,"text":"v. 14","label":"John 18:14","href":"/jhn/18/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.20.1","start":20,"end":20,"heading":"","excerpt":"The Lord leaves unnoticed the question as to His disciples (comp. v. 8), and fixes the attention of the questioner upon Himself alone. Hence an emphatic pronoun stands at the head of each clause. / (ey\")? whatever others may have done with whom you wish to compare me, I have spoken openly ... I  ... ever taught ... So the Lord presents His teaching first as a completed whole (7 have spoken, xvi. 33), and then in its historic presentation  .... The form of the sentence at the same time suggests a contrast between the openness of His conduct and the treachery which His enemies had employed.\n\nopenly] Without reserve. Comp. vii. 13, note.\n\nto the (world] Comp. viii. 26. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":66,"text":"v. 8","label":"John 18:8","href":"/jhn/18/#v8","status":"detected"},{"at":628,"text":"vii. 13","label":"John 7:13","href":"/jhn/7/#v13","status":"detected"},{"at":665,"text":"viii. 26","label":"John 8:26","href":"/jhn/8/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.20.2","start":20,"end":20,"heading":"","excerpt":"' course mean that the Lord's teaching was confined to these public places, but that at all times He used opportunities of speaking in them.\n\nin the synagogue ...] Or rather, in synagogue, \"when people were gathered in solemn assembly\"  .... Comp. vi. 59, note.\n\nthe Jews always resort] According to the true reading, all the Jews resort (come together), and not a mere party or clique. The combination \"always,\" \"all\"  ..., is singularly emphatic. Christ was from first to last a universal teacher, and not the founder of a sect. In manner, time, place, audience, He sought absolute publicity.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":248,"text":"vi. 59","label":"John 6:59","href":"/jhn/6/#v59","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.21.1","start":21,"end":21,"heading":"Why askest","excerpt":"The accusers are bound to establish their charge independently.\n\nwhich heard me, what I have said... they know ...] which have heard me, what I spake. ..these know... The tense  ... and the pronoun  ... seem both to point directly to persons actually present or close at hand, who were able to speak with full knowledge if they pleased. Thus the Lord claims that the examination may proceed in due order by the calling of witnesses; and, according to the rule, the witnesses for the defence were called first (' Sanh.' f. 32. i ; f. 40. i, quoted by Lightfoot, 'Hor. Hebr.,1 on i;. 15).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.22.1","start":22,"end":22,"heading":"with...his hand","excerpt":"Or, \" with a rod.\" This latter sense suits perhaps better with the word used for \"smiting\"  ..., though the sense given in the text appears to be more appropriate to the circumstances. Comp. xix. 3 ; Acts xxiii. 2 ff. This insult is to be distinguished from the corresponding acts mentioned, Matt. xxvi. 67 ; Luke xxii. 63, 64.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":191,"text":"xix. 3","label":"John 19:3","href":"/jhn/19/#v3","status":"detected"},{"at":200,"text":"Acts xxiii. 2","label":"Acts 23:2","href":"/act/23/#v2","status":"detected"},{"at":292,"text":"Matt. xxvi. 67","label":"Matthew 26:67","href":"/mat/26/#v67","status":"detected"},{"at":309,"text":"Luke xxii. 63, 64","label":"Luke 22:63–64","href":"/luk/22/#v63","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.23.1","start":23,"end":23,"heading":"If I have spoken evil","excerpt":"The Lord addresses the servant as one who had heard Him, and as such He challenges him to bear just evidence as to His words, and not to use mere violence. The reference (as it appears) is not to the words just uttered (v. 21), but to the teaching of the Lord which was called in question (v. 20, I spake; v. 21, what I spake; v. 23, if I spake'). The old commentators saw in the calm rebuke a true interpretation of the precept, Matt. v. 39.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":220,"text":"v. 21","label":"John 18:21","href":"/jhn/18/#v21","status":"detected"},{"at":290,"text":"v. 20","label":"John 18:20","href":"/jhn/18/#v20","status":"detected"},{"at":306,"text":"v. 21","label":"John 18:21","href":"/jhn/18/#v21","status":"detected"},{"at":327,"text":"v. 23","label":"John 18:23","href":"/jhn/18/#v23","status":"detected"},{"at":430,"text":"Matt. v. 39","label":"Matthew 5:39","href":"/mat/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.24.1","start":24,"end":24,"heading":"","excerpt":"Now Annas had sent him...] Annas therefore sent him... The words cannot be rendered otherwise. See Additional Note. The private interrogation at which Caiaphas had assisted led to no decisive result. Annas therefore sent Jesus to the high-priest officially, but as one already stamped with a sign of condemnation (djr(<TT .... During the inquiry the Lord would naturally be set free. This explains the notice that He was (again) \"bound\" before going to Caiaphas.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.25.1","start":25,"end":25,"heading":"And Simon Peter stood and warmed himself","excerpt":"Simon Peter was standing and warming himself. Comp. v. 18.\n\nThey said therefore ...] Since St Peter was evidently a stranger among them, attention was necessarily turned again to him, when the Lord was again brought into the court at the close of the private examination before Caiaphas, and so occasion was given for the second questioning. During this passage it would be easy for the Lord to turn and \"look on Peter\" (Luke xxii. 61), when He had already gone by near him.\n\nArt not thou also ...] Art thou;.. The form of question is the same as that in v. 17. Something no doubt in St Peter's manner, as the Lord was led by, betrayed his love. Whereupon followed the words of surprise : Can it be that thou also art one of His disciples ? / -62, being his kinsman (a kinsman of him) ...] A detail which marks an exact knowledge of the household (v. 15).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":52,"text":"v. 18","label":"John 18:18","href":"/jhn/18/#v18","status":"detected"},{"at":421,"text":"Luke xxii. 61","label":"Luke 22:61","href":"/luk/22/#v61","status":"detected"},{"at":555,"text":"v. 17","label":"John 18:17","href":"/jhn/18/#v17","status":"detected"},{"at":848,"text":"v. 15","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.26.1","start":26,"end":26,"heading":"in the garden","excerpt":"as one of His chosen disciples, who were gathered behind the Lord when He stood outside at the entrance facing the crowd (v. 4).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":122,"text":"v. 4","label":"John 18:4","href":"/jhn/18/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.27.1","start":27,"end":27,"heading":"Peter then","excerpt":"He was already committed to the denial. St John, like St Luke, omits all the aggravations of St Peter's denials (Matt. xxvi. 70, 72, 74; Mark xiv. 71).\n\n* Acts 10. 28.\n\nthe cock crew] The indefinite form of the phrase (a cock crew) is far more expressive than A. V., which rather describes the time than the incident. The silence of the Evangelist, as to the repentance of St Peter, is illustrated by xxi. 15 ff., where the fact is presupposed. The episode of Peter's fall is given as the fulfilment of the Lord's word (xiii. 38), who knew to the last detail what he had to bear.\n\nThe detailed account of the private examinations before Pilate (xviii. 33 — 37, xix. 8 — n) is peculiar to St John (comp. Matt, xxvii. 11 ff. and parallels; 1 Tim. vi. 13). St John probably went within the palace. He would not be deterred by the scruple of the Jews (v. 28) under such circumstances, and there does not appear to have been any other obstacle to entrance. The apostle who had followed the Lord to the presence of the high-priest would not shrink from following Him to the presence of the governor.\n\nIt will be noticed that St John's narrative explains the language of Pilate to the Jews and to the Lord, which is abrupt and unprepared in the Synoptic narratives.\n\nThe narrative falls into several distinct sections corresponding to scenes without and within the Praetorium.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":113,"text":"Matt. xxvi. 70, 72, 74","label":"Matthew 26:70","href":"/mat/26/#v70","status":"detected"},{"at":113,"text":"Matt. xxvi. 70, 72, 74","label":"Matthew 26:72","href":"/mat/26/#v72","status":"detected"},{"at":113,"text":"Matt. xxvi. 70, 72, 74","label":"Matthew 26:74","href":"/mat/26/#v74","status":"detected"},{"at":137,"text":"Mark xiv. 71","label":"Mark 14:71","href":"/mrk/14/#v71","status":"detected"},{"at":155,"text":"Acts 10. 28","label":"Acts 10:28","href":"/act/10/#v28","status":"detected"},{"at":738,"text":"1 Tim. vi. 13","label":"1 Timothy 6:13","href":"/1ti/6/#v13","status":"detected"},{"at":848,"text":"v. 28","label":"John 18:28","href":"/jhn/18/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.28.1","start":28,"end":28,"heading":"Then led they Jesus","excerpt":"They lead Jesus therefore... ...\n\nThe official residence  ... of the Roman governor  .... This was the technical sense of praetorium in the provinces (comp. Acts xxiii. 35). At Rome the usage of the word was different (comp. Lightfoot, ' Philippians,' pp. 97 ff.). The building occupied by Pilate is commonly supposed to have been the palace built by Herod on the western hill of Jerusalem. This was certainly occupied at a later time by the Roman governors (Philo, ' Leg. ad Cai.' 1034), but there is not any direct evidence, as far as appears, that it was occupied by Pilate, and on the whole it seems to be more probable (comp. xix. 13) that Pilate occupied quarters in Antonia, according to the traditional view. See the Additional Note on Matt, xxvii. 2.\n\nit was early] Comp. Matt, xxvii. 1 parallels. The term  ... is used technically for the fourth watch, 3 — 6 a.m. (Mark xiii. 35). A condemnation to death at night was technically illegal (Matt. l. c. note). An early meeting of the Sanhedrin appears to have been held to confirm the decision already made, and so to satisfy the form of law, which however was broken by the infliction and execution of the sentence on the day of trial. A Roman court could be held at any time after sunrise. On this occasion it was probably held as early as possible. Pilate, as we may suppose, had been prepared for the charge when application was made for the detachment of soldiers.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":157,"text":"Acts xxiii. 35","label":"Acts 23:35","href":"/act/23/#v35","status":"detected"},{"at":631,"text":"xix. 13","label":"John 19:13","href":"/jhn/19/#v13","status":"detected"},{"at":875,"text":"Mark xiii. 35","label":"Mark 13:35","href":"/mrk/13/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.28.2","start":28,"end":28,"heading":"be defiled","excerpt":"by entering a house from which all leaven had not been scrupulously removed. The praetorium was placed under the protection of tutelary deities  ..., but such a dedication is out of the question at Jerusalem. Pilate had learnt by bitter experience with what fierceness the Jews resented every semblance of a violation of their religious feelings (Jos. 'Bel. Jud.' II, 9. 2. Comp. Philo, 'Leg. ad Cai.' § 38).\n\neat the passover] See note on Matt. xxvi.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.28-32.1","start":28,"end":32,"heading":"1. Without the Prsetorium. The Jews claim the execution of their sentence (xviii. 28—32).","excerpt":"2. Within the Praetorium. \"The good confession.\" Christ a King (33 — 37).\n\n3. Without the Praetorium. First declaration of innocence. Barabbas (38 — 40).\n\n4. Within the Praetorium. Scourging: mockery (xix. 1 — 3).\n\n5. Without the Praetorium. Second and third declarations of innocence. \" Ecce homo,\" \" Son of God\" (4—7).\n\n6. Within the Praetorium. The source of authority, and from this the measure of guilt (8-ii).\n\n7. Without the Praetorium. Conviction overpowered: the King abjured: the last sentence (12 — 1 6).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.29.1","start":29,"end":29,"heading":"Pilate then","excerpt":"Pilate is introduced quite abruptly, without any title or explanation, as one perfectly well known. Comp. Mark xv. 1 ; Luke xxiii. i. In St Matthew he is commonly spoken of as \"the governor\" (Matt, xxvii. 2, note), a title not found in St John. The scrupulousness of Pilate needs some explanation (contrast Acts xxii. 24). The explanation is probably supplied by St Matthew (Matt, xxvii. 19) in the message of Pilate's wife, which at least indicates that the accusation of Jesus had made an impression upon her, and so probably in Pilate's household. There is a slight trace in the narrative of St Matthew (ch. xxvii. 19, note) of the informal manner in which the trial was in part conducted.\n\n ... St John appears to emphasize the fact that Pilate \" went forth without \" his own prxtorium, as if it were symbolic of the whole proceeding.\n\nWhat accusation] The words do not necessarily imply that Pilate was ignorant of the character of the charge (see v. 3). Pilate requires that the charge should be made formally.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":106,"text":"Mark xv. 1","label":"Mark 15:1","href":"/mrk/15/#v1","status":"detected"},{"at":307,"text":"Acts xxii. 24","label":"Acts 22:24","href":"/act/22/#v24","status":"detected"},{"at":953,"text":"v. 3","label":"John 18:3","href":"/jhn/18/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.30-31.1","start":30,"end":31,"heading":"30—31.","excerpt":"The Jews were evidently unprepared for the governor's hesitation in such a case ; and attempted to claim the fulfilment of their sentence without rendering account of the grounds on which it rested. Pilate met this affectation of independence by bidding them carry out their purpose to the end by their own authority : Pilate therefore said, Take him yourselves  .... On this they are forced to confess that nothing less than death will satisfy them, and this punishment they cannot inflict.\n\nmalefactor] Literally, doing evil  ..., actively engaged in evil. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.31.1","start":31,"end":31,"heading":"Take ye him","excerpt":"Take him yourselves... The words have a tinge of irony (yourselves, your law) ; and Pilate implicitly reminds the Jews of the limits within which their power of \"judgment\" was confined.\n\nThe Jews said (om. therefore) ...] Pilate's words left them no alternative. They could not escape from revealing their purpose ; and probably they now brought forward against Christ the charge of treason (Luke xxiii. 2) in order to move Pilate the more easily (v. 34). It is not lawful ...] See Additional Note.'","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":392,"text":"Luke xxiii. 2","label":"Luke 23:2","href":"/luk/23/#v2","status":"detected"},{"at":448,"text":"v. 34","label":"John 18:34","href":"/jhn/18/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.32.1","start":32,"end":32,"heading":"the saying of Jesus...signifying what death","excerpt":"Ch. xii. 32 f. Comp. Matt. xx. 19. Crucifixion was not a Jewish punishment. The clause must not be interpreted to convey the idea that the Jews wished a particular form of death to be inflicted, but that the circumstances of the case led to this issue.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"xii. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":21,"text":"Matt. xx. 19","label":"Matthew 20:19","href":"/mat/20/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.33.1","start":33,"end":33,"heading":"Then Pilate","excerpt":"Pilate therefore ... The urgency of the Jews constrained him to make further inquiry.\n\ncalled Jesus] The Lord was already inside the court (v. 28) ; but Pilate summoned Him to his immediate presence  ....\n\nArt thou the King of the Jews?] The words may mean either \"Art thou he who has just now become notorious under this title ? \" or, \"Dost thou claim the title, as it is said?\" The title itself would be likely to arrest Pilate's attention, whether he had heard it spoken of before in connexion with the entry into Jerusalem or only now from the Jews. And further, he would rightly conclude that the title, when thus put forward, would be fitted to call out any fanaticism which there might be in a political enthusiast. The full form which the accusation assumed is given in St Luke (xxiii. 2). See xix. 12. In each of the four Gospels the first words of Pilate to Jesus are the same: \"Art thou the King of the Jews?\" (Matt, xxvii. 11; Mark xv. 2; Luke xxiii. 3). The form of the sentence (on; e* ... ;) suggests a feeling of surprise in the questioner : \"Art thou, poor, and bound, and wearied, the King of whom men have spoken ?\" Comp. iv. 12.\n\nKing of the Jews] v. 39, xix. 3, 19, ai. Compare Matt. ii. 2, xxvii. 11, 29, 37 ; Mark xv. 2, 9, 12, 18, 26 ; Luke xxiii. 3, 37, 38. The theocratic title the King of Israel (i. 49, note) stands in marked contrast with this civil title.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":140,"text":"v. 28","label":"John 18:28","href":"/jhn/18/#v28","status":"detected"},{"at":939,"text":"Mark xv. 2","label":"Mark 15:2","href":"/mrk/15/#v2","status":"detected"},{"at":951,"text":"Luke xxiii. 3","label":"Luke 23:3","href":"/luk/23/#v3","status":"detected"},{"at":1141,"text":"iv. 12","label":"John 4:12","href":"/jhn/4/#v12","status":"detected"},{"at":1168,"text":"v. 39","label":"John 18:39","href":"/jhn/18/#v39","status":"detected"},{"at":1199,"text":"Matt. ii. 2","label":"Matthew 2:2","href":"/mat/2/#v2","status":"detected"},{"at":1212,"text":"xxvii. 11, 29, 37","label":"Matthew 27:11","href":"/mat/27/#v11","status":"detected"},{"at":1212,"text":"xxvii. 11, 29, 37","label":"Matthew 27:29","href":"/mat/27/#v29","status":"detected"},{"at":1212,"text":"xxvii. 11, 29, 37","label":"Matthew 27:37","href":"/mat/27/#v37","status":"detected"},{"at":1232,"text":"Mark xv. 2, 9, 12, 18, 26","label":"Mark 15:12","href":"/mrk/15/#v12","status":"detected"},{"at":1232,"text":"Mark xv. 2, 9, 12, 18, 26","label":"Mark 15:18","href":"/mrk/15/#v18","status":"detected"},{"at":1232,"text":"Mark xv. 2, 9, 12, 18, 26","label":"Mark 15:2","href":"/mrk/15/#v2","status":"detected"},{"at":1232,"text":"Mark xv. 2, 9, 12, 18, 26","label":"Mark 15:26","href":"/mrk/15/#v26","status":"detected"},{"at":1232,"text":"Mark xv. 2, 9, 12, 18, 26","label":"Mark 15:9","href":"/mrk/15/#v9","status":"detected"},{"at":1260,"text":"Luke xxiii. 3, 37, 38","label":"Luke 23:3","href":"/luk/23/#v3","status":"detected"},{"at":1260,"text":"Luke xxiii. 3, 37, 38","label":"Luke 23:37–38","href":"/luk/23/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.34.1","start":34,"end":34,"heading":"Jesus answered","excerpt":"The short clauses are impressive: \"Jesus answered\" — \" Pilate answered\" — \" Jesus answered.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.34-35.1","start":34,"end":35,"heading":"34—35.","excerpt":"Sayest thou ... tell it thee of me (or tell thee of me)] The Lord's question is suited to lead Pilate to reflect on the nature of the charge which he had to judge. In this sense it is an appeal to his conscience. If he admits the alleged assumption of the title to be a crime, he must ask himself whether the title has any meaning for him ? whether he desires to learn what further it may signify ? or whether he has simply adopted a vague accusation, an ambiguous phrase, at random ? Pilate's reply affirms his utter indifference to matters which only concerned (as he assumes) a despised people. \" Am I a Jew ? \" Is it then possible for me to care for these things? Yet in the words which follow he implies that there is something strange in the case. The Jews were ready for the most part to favour any asserter of their national liberty. Now they had brought one called their King to be put to death. \" Thine own nation\" (TO fdvos TO o-w), and no Roman informer, \" and the chief priests, the natural leaders of the people, delivered (om. have) thee unto me : what hast thou done ? or, more exactly, what didst thou do,\" that is, to turn those who would naturally favour such as thee into relentless enemies ?","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.36.1","start":36,"end":36,"heading":"","excerpt":"Without directly replying to Pilate, the Lord indicates the real ground of the antagonism of the people and of the rulers to Himself, and at the same time explains how He is a King : \" His kingdom was not of this world\"  .... He would not make any concessions to the false patriotism of zealots (vi. 15), and yet He did claim a sovereignty, a sovereignty of which the spring and source was not of earth but of heaven. In both respects He was opposed to those who professed from different sides to represent the nation (\"the Jews\"). But as a spiritual King He was open to no accusation of hostility to the empire. His willing surrender was a sufficient proof that he had never contemplated violence.\n\nMy kingdom ...my kingdom ...my servants  ...] The possessive pronoun is in each case emphasized : \" the kingdom, the servants (i.e. disciples and apostles), who truly answer to me, to my nature and my will.\" Comp. xv. 11, note, xii. 26. There is an obvious reference to the Jewish conceptions of a kingdom and to the Jewish \"officers.\" ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":914,"text":"xv. 11","label":"John 15:11","href":"/jhn/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.36.2","start":36,"end":36,"heading":"is not of this world...hence","excerpt":"does not derive its origin or its support from earthly forces. Comp.viii. 23, xv. 19, xvii. 14, 16; 1 John ii. 16, iv. 5. At the same time Christ's kingdom is \"in the world,\" even as His disciples are (xvii. 11). This verse serves as a comment on Matt. ii. 1 ff., and brings out the full force of St Matthew's characteristic term \"the kingdom of heaven.\" The solemnity of the rhythmical balance of the sentence in the original cannot but be felt: \"My kingdom ... not of this world ... if of this world ... my kingdom.\" The substitution of \"hence\" for \"of this world\" in the last clause appears to define the idea of the world by an immediate reference to the representatives of it close at hand.\n\nfight] The original  ... describes a continuous effort, and not merely one definite conflict: \"they would now be striving\" (Luke xiii. 24 ; 1 Cor. ix. 25 ; 1 Tim. vi. 12 ; 2 Tim. iv. 7), and not \" they would have fought \" at the moment of my arrest.\n\nthe Jews] The title occurs in the record of the Lord's words, iv. 22, xiii. 33, and above, v. 20 (comp. xi. 8). The colour of the word in these places is slightly different from that which it bears in the Evangelist's narrative. The simple idea of nationality prevails over that of religious antagonism.\n\nbut now] As the case really stands, ix. 41, xv. 22, 24.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":100,"text":"1 John ii. 16","label":"1 John 2:16","href":"/1jn/2/#v16","status":"detected"},{"at":115,"text":"iv. 5","label":"1 John 4:5","href":"/1jn/4/#v5","status":"detected"},{"at":247,"text":"Matt. ii. 1","label":"Matthew 2:1","href":"/mat/2/#v1","status":"detected"},{"at":821,"text":"Luke xiii. 24","label":"Luke 13:24","href":"/luk/13/#v24","status":"detected"},{"at":837,"text":"1 Cor. ix. 25","label":"1 Corinthians 9:25","href":"/1co/9/#v25","status":"detected"},{"at":853,"text":"1 Tim. vi. 12","label":"1 Timothy 6:12","href":"/1ti/6/#v12","status":"detected"},{"at":869,"text":"2 Tim. iv. 7","label":"2 Timothy 4:7","href":"/2ti/4/#v7","status":"detected"},{"at":1039,"text":"v. 20","label":"John 18:20","href":"/jhn/18/#v20","status":"detected"},{"at":1052,"text":"xi. 8","label":"John 11:8","href":"/jhn/11/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.37.1","start":37,"end":37,"heading":"Art thou a king then","excerpt":"The particle  ..., which occurs here only in the New Testament, gives a tinge of irony to the words, which are half interrogative in form and half an exclamation : \" So then, after all, thou art a king ? \" This scornful tone is further accentuated by the personal pronoun at the end of the sentence: \"thou, a helpless prisoner.\" Comp. v. 33, i. si, iv. 19, viii. 48.\n\nThou sayest...] The Lord neither definitely accepts nor rejects the title. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":335,"text":"v. 33","label":"John 18:33","href":"/jhn/18/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.37.2","start":37,"end":37,"heading":"that I am","excerpt":"The translation Thou sayest (i.e. rightly), because I am ... seems to be both unnatural as a rendering of the original phrase, and alien from the context.\n\nTo this end (ds rovro) ... that  ...] The first words (To this end) affirm generally the fact of the sovereignty which Christ exercised: He was born for the very purpose that He should reign ; and the last (that I may) the special application of it : His reign was directed to the execution of a divine purpose. Comp. Acts ix. 21; Rom. xiv. 9; 2 Cor. ii. 9; 1 Pet. iii. 9, iv. 6; 1 John iii. 8.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":474,"text":"Acts ix. 21","label":"Acts 9:21","href":"/act/9/#v21","status":"detected"},{"at":487,"text":"Rom. xiv. 9","label":"Romans 14:9","href":"/rom/14/#v9","status":"detected"},{"at":500,"text":"2 Cor. ii. 9","label":"2 Corinthians 2:9","href":"/2co/2/#v9","status":"detected"},{"at":514,"text":"1 Pet. iii. 9","label":"1 Peter 3:9","href":"/1pe/3/#v9","status":"detected"},{"at":529,"text":"iv. 6","label":"1 Peter 4:6","href":"/1pe/4/#v6","status":"detected"},{"at":536,"text":"1 John iii. 8","label":"1 John 3:8","href":"/1jn/3/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.37.3","start":37,"end":37,"heading":"was I born...for this cause came","excerpt":"have I been born.. .to this end am I come into the world ... The two phrases appear to correspond in part with the two in ch. xvi. 28, \"1 came out from the Father, and am come into the world.\" The first marks the entrance upon a new form of being, the second defines the sphere of the Lord's mission (comp. ix. 39, note). Or again, the first marks the beginning of the earthly life, the second the preexistence with the Father. But as addressed to Pilate the words declared only the human birth (comp. Luke i. 35, TO yewmfifvov), though a deeper meaning lies beneath them. The emphatic pronoun at the head of the sentence  ..., and the repeated clause to this end, fix attention upon the Speaker and His office. Christ not only affirms the fact of His kingship, but also bases the fact upon the essential law of His being. He places His own Person  ... in contrast with all other men, whether they disbelieve (as Pilate) or believe. And He describes His coming as permanent in its effects  ... and not simply as a past historic fact  ....\n\nbear witness unto the truth...] Truth, absolute reality, is the realm of Christ. He marks out its boundaries ; and every one who has a vital connexion with the Truth recognises His sway. He does not only \"bear witness concerning the truth\"  ..., but \"bears witness to, maintains, the truth\"  ..., as John had done in his place, v. 33. Comp. Acts x. 43, xv. 8, &c. ; 3 John 12.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":126,"text":"xvi. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"},{"at":307,"text":"ix. 39","label":"John 9:39","href":"/jhn/9/#v39","status":"detected"},{"at":502,"text":"Luke i. 35","label":"Luke 1:35","href":"/luk/1/#v35","status":"detected"},{"at":1368,"text":"v. 33","label":"John 18:33","href":"/jhn/18/#v33","status":"detected"},{"at":1381,"text":"Acts x. 43","label":"Acts 10:43","href":"/act/10/#v43","status":"detected"},{"at":1393,"text":"xv. 8","label":"Acts 15:8","href":"/act/15/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.38.1","start":38,"end":38,"heading":"What is truth","excerpt":"The question of Pilate does not deal with absolute Truth— the Truth as one — of which the Lord had spoken  ..., but simply with truth in any particular case  .... There is nothing of real reverence or seriousness in his words, still less of awe. He does not shape, even in passing thought, a subject for earnest inquiry, but half sadly, half cynically, implies that even in ordinary matters truth is unattainable. It was so evidently to his mind in the matter before him ; but so much at least was plain to his Roman clearness of vision, that the prisoner accused by His countrymen was no political intriguer. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.38.2","start":38,"end":38,"heading":"","excerpt":"The sending to Herod (Luke xxiii. 6 ff.) must be placed between vv. 37, 39.\n\n3. \"W. 38 — 40. Without the Prxtorium. The judgment of Pilate and the judgment of the Jews. The sentence, the offer, the demand, Jesus and Barabbas.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":22,"text":"Luke xxiii. 6","label":"Luke 23:6","href":"/luk/23/#v6","status":"detected"},{"at":64,"text":"vv. 37, 39","label":"John 18:37","href":"/jhn/18/#v37","status":"detected"},{"at":64,"text":"vv. 37, 39","label":"John 18:39","href":"/jhn/18/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.38-40.1","start":38,"end":40,"heading":"38—40.","excerpt":"And when ...] The incident that follows is a complete revelation of a weak worldly character. Pilate addressed himself, as it seems, not to the leading accusers of Jesus (the high-priests and Pharisees), but to the crowd which had now gathered round them. He trusted that an expression of popular feeling would enable him to follow his own judgment without incurring any unpopularity. He saw that Jesus was evidently the victim of a party (Matt, xxvii. 18), and perhaps of a small party. Moreover the festival allowed him to effect his purpose without absolutely setting aside the sentence of the Sanhedrin. He suggests therefore that Jesus should be released according to the custom of the Passover. From the narrative of St Mark it appears that the demand for the fulfilment of this act of grace was first made by \"the multitude\" who had come up to the governor's house  ..., and it is not unlikely that some at least of the people hoped in this way (like Pilate) to deliver Jesus. The name of a notorious criminal was coupled with that of Jesus (Matt, xxvii. 17), that the wish of the people might be expressed more decisively. When the choice was put to them there was for a time a division of feeling, or hesitation (Mark xv. 11, note). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1222,"text":"Mark xv. 11","label":"Mark 15:11","href":"/mrk/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.38-40.2","start":38,"end":40,"heading":"","excerpt":"I find in him no fault at all] I find no charge (or crime) in him. The pronoun is emphatic here and xix. 6 (not in xix. 4), and contains an implied contrast between the partizanship of the priests and the calm judgment of the Roman governor.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.39.1","start":39,"end":39,"heading":"at the passover","excerpt":"The custom is made more general in St Matthew (xxvii. 15) and St Mark (xv. 6), \"at feast time\" (KOTO,  .... Nothing is known of the origin of the custom, nor is it (as far as appears) noticed anywhere except in the Gospels. Comp. Matt, xxvii. 15, note.\n\nthe King of the Jews] The title is probably used, as afterwards (xix. 15), to throw contempt on the pretensions of the Jewish leaders.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.40.1","start":40,"end":40,"heading":"Then cried they all again","excerpt":"They cried out therefore again with the loud cry which will make itself heard  .... Comp. xi. 43, xii. 13, xix. 6, 12, 15. The people, in spite of their late enthusiasm, were driven by their selfish hopes to prefer one who had at least defied the Roman power to their divine King.\n\nagain] The word is a singular mark of the brevity of St John's narrative, which assumes much as known. The previous demands of the people have not been noticed by him.\n\na robber] One of those outlaws who not unfrequently (Acts xxi. 38) covered their violence with a cloke of patriotism (comp. Luke xxiii. 19; Mark xv. 7; Matt, xxvii. 16, note). There is an impressive pathos in the brief clause. Comp. xiii. 30.\n\nADDITIONAL NOTES on CHAP. xviii.\n\n12—24. It is interesting to compare the narratives of the Lord's trial preserved by the Evangelists with the rules laid down in Jewish tradition for the conduct of such cases. It may be impossible to determine the antiquity of the contents of the Mishna, but the following brief summary of the contents of the Tract 'Sanhedrin,' so far as they bear upon the subject, will shew in what respects the proceedings as to the Lord agreed with and differed from what was received as law at a very early date.\n\nCapital offences were tried by an assembly of twenty-three  ... : a false prophet could be tried only by the great Sanhedrin, or assembly of seventy-one  ....\n\nThe witnesses were strictly and separately examined in all cases, and the agreement of two was held to be valid  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":90,"text":"xi. 43","label":"John 11:43","href":"/jhn/11/#v43","status":"detected"},{"at":504,"text":"Acts xxi. 38","label":"Acts 21:38","href":"/act/21/#v38","status":"detected"},{"at":575,"text":"Luke xxiii. 19","label":"Luke 23:19","href":"/luk/23/#v19","status":"detected"},{"at":591,"text":"Mark xv. 7","label":"Mark 15:7","href":"/mrk/15/#v7","status":"detected"},{"at":684,"text":"xiii. 30","label":"John 13:30","href":"/jhn/13/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.40.2","start":40,"end":40,"heading":"","excerpt":"In capital cases the witnesses were specially charged as to the momentous consequences of their testimony, and cautioned as to the peril of destroying life  ..., and they were to say nothing by conjecture or hearsay.\n\n. In capital cases everything was so arranged as to give the accused the benefit of the doubt, and with this view the votes for acquittal were taken first  ....\n\nIn civil cases the trial might be continued and decided by night; and a decision either way might be given on the day of trial. In capital cases the trial could take place only by day ; and while an acquittal might be pronounced on the day of trial, a sentence of condemnation could not be given till the next day. Hence such cases could not be tried on the eve of a Sabbath or of a Feast  ....\n\nEven on the way to execution opportunity was given to the condemned, four or five times, if need were, to bring forward fresh pleas (ch. 6 § i) ; and at the last he was urged to confession, that he might not be lost hereafter  .... A crier preceded the condemned, saying, \"A. B. the son of A. B. goes forth to be stoned for such and such an offence : the witnesses are C. and D. If any one can prove his innocence, let him come forward and give his reasons\" (ch. 6 § i).\n\nIn cases of blasphemy the witnesses were rigorously examined as to the exact language used by the accused. If their evidence was definite the judges stood and rent their garments  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.18.40.3","start":40,"end":40,"heading":"","excerpt":"The blasphemer was to be stoned  .... After stoning he was to be hung upon a gibbet  ..., and taken down before night (id.) and buried in a common grave provided for the purpose  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"bengel.JHN.14.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:31","href":"/jhn/14/#v31-bengel","text":"xviii. 1","snippet":"… which follow in chapters xv. and xvi. and xvii., were spoken in the city on the very evening of the Passover, accompanied with the wonted hymn; namely, immediately before His going forth beyond the brook Cedron (ch. xviii. 1)."},{"id":"ryle.JHN.17.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:1","href":"/jhn/17/#v1-ryle","text":"John xviii. 1","snippet":"(John xviii. 1."},{"id":"westcott.JHN.18.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:4","href":"/jhn/18/#v4-westcott","text":"v. 1","snippet":"… withdrawn Himself (viii. 59, xii. 36, v. 13, yi. 15), now that \" His hour was come \" anticipated the search for which His enemies had made provision, and went forth from the enclosure of the garden (opposed to entered, v. 1) to meet them (not simply from the innermost part of the garden or from the circle of the disciples : v. 26 proves nothing against this view). ..."}],"2":[{"id":"bengel.JHN.8.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:1","href":"/jhn/8/#v1-bengel","text":"xviii. 2","snippet":"Comp. ch. vii. 53, “ Every man went unto his own house.” ... to the mount of Olives) to that mountain, in which they were afterwards about to take Him ; ch. xviii. 2, “ Judas also, which betrayed Him, knew the place; for Jesus oft-times resorted thither with His disciples ;” whereas they had only made the attempt, but in vain, at ch. vii. 30."}],"3":[{"id":"westcott.JHN.18.15.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:15","href":"/jhn/18/#v15-westcott","text":"xviii. 3","snippet":"Annas is called the high-priest in Acts iv. 6, while Caiaphas is named at the same time without any title; and so Josephus (' Antt.' xviii. 5. 3; comp. xviii. 3 (2), a) speaks of \"Jonathan the son of Ananus (Annas) the high-priest\" after the removal of Caiaphas."},{"id":"westcott.JHN.18.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:29","href":"/jhn/18/#v29-westcott","text":"v. 3","snippet":"What accusation] The words do not necessarily imply that Pilate was ignorant of the character of the charge (see v. 3)."}],"4":[{"id":"chrysostom.JHN.8.29.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:29","href":"/jhn/8/#v29-chrysostom","text":"c. xviii. 4, 6","snippet":"( c. xviii. 4, 6 ) He cast them down backwards."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"xviii. 4","snippet":"… hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to question Him, ch. xvi. 19: And all things, ver. 30: The several things which should come upon Him, ch. xviii. 4: And their consummation, ch. xix. 28."},{"id":"westcott.JHN.18.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:8","href":"/jhn/18/#v8-westcott","text":"v. 4","snippet":"In the interval which had passed since the Lord came out from the garden alone (v. 4), His disciples had gathered round Him (let these go), and for them He still intercedes."},{"id":"westcott.JHN.18.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:26","href":"/jhn/18/#v26-westcott","text":"v. 4","snippet":"as one of His chosen disciples, who were gathered behind the Lord when He stood outside at the entrance facing the crowd (v. 4)."}],"5":[{"id":"chrysostom.JHN.18.7-8.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 18:7–8","href":"/jhn/18/#v7-chrysostom","text":"Ver. 5","snippet":"( Ver. 5."},{"id":"westcott.JHN.18.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:3","href":"/jhn/18/#v3-westcott","text":"v. 5","snippet":"Matt, xxvii. 27; Mark xv. 16 ; Acts xxi. 31 f. ; and also Jos. 'Ant.' XX. 4. 3? 'B. \\: v. 5. 8> The original word ... is used by Polybius thither with lanterns and torches and weapons."},{"id":"westcott.JHN.18.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:16","href":"/jhn/18/#v16-westcott","text":"v. 5","snippet":"Comp. v. 5, note."}],"6":[{"id":"chrysostom.JHN.7.1.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:1","href":"/jhn/7/#v1-chrysostom","text":"c. xviii. 6","snippet":"( c. xviii. 6 ) and cast them backward?"},{"id":"chrysostom.JHN.14.29.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:29","href":"/jhn/14/#v29-chrysostom","text":"c. xviii. 6","snippet":"( c. xviii. 6."},{"id":"calvin.JHN.6.20.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 6:20","href":"/jhn/6/#v20-calvin","text":"John 18:6","snippet":"But this belongs exclusively to the disciples of Christ; for we shall afterwards see that wicked men were struck down by the same words, It is I, (John 18:6."},{"id":"calvin.JHN.7.46.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 7:46","href":"/jhn/7/#v46-calvin","text":"John 18:6","snippet":"Nay more, we shall afterwards see how those who were attempting to put him to death, overwhelmed by the voice of Christ alone, and as if they had been struck down with mallets, fell backwards, (John 18:6."},{"id":"ryle.JHN.6.66.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:66","href":"/jhn/6/#v66-ryle","text":"John xviii. 6","snippet":"(John xviii. 6."},{"id":"westcott.JHN.6.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:15","href":"/jhn/6/#v15-westcott","text":"xviii. 6","snippet":"In this lies the foreshadowing of the sin of Judas, ch. xviii. 6."}],"7":[],"8":[{"id":"chrysostom.JHN.10.11-13.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:11–13","href":"/jhn/10/#v11-chrysostom","text":"c. xviii. 8, 9","snippet":"For when He was taken, He said, “Let these go their way, that the saying might be fulfilled” ( c. xviii. 8, 9 ), that not one of them was lost."},{"id":"bengel.JHN.18.2-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:2–4","href":"/jhn/18/#v2-bengel","text":"ver. 8","snippet":"… officers of the Jews are mentioned in ver. 12. ... having gone forth) Therefore He might even still have — departed. ... said) in order that He might turn aside the violence ... of the cohort (band) from the disciples: ver. 8."},{"id":"westcott.JHN.18.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:4","href":"/jhn/18/#v4-westcott","text":"v. 8","snippet":"Whom seek ye ?] The question (as in v. 8) is designed to shield the disciples, and at the same time to bring clearly before the mind of the assailants the purpose for which they had come, and who He was whom they sought."},{"id":"westcott.JHN.18.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:20","href":"/jhn/18/#v20-westcott","text":"v. 8","snippet":"The Lord leaves unnoticed the question as to His disciples (comp. v. 8), and fixes the attention of the questioner upon Himself alone."}],"9":[{"id":"chrysostom.JHN.10.11-13.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:11–13","href":"/jhn/10/#v11-chrysostom","text":"c. xviii. 8, 9","snippet":"For when He was taken, He said, “Let these go their way, that the saying might be fulfilled” ( c. xviii. 8, 9 ), that not one of them was lost."},{"id":"henry.JHN.17.12.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:12","href":"/jhn/17/#v12-henry","text":"ch. xviii. 9","snippet":"He kept them from falling into the hands of persecuting enemies that sought their lives; kept them when he surrendered himself, ch. xviii. 9."},{"id":"bengel.JHN.17.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:12","href":"/jhn/17/#v12-bengel","text":"xviii. 9","snippet":"… verbs occur in 1 John v. 18, 21, “ He who is begotten of God keepeth (expe?) himself;” “ Little children, guard ... yourselves from (be on your guard against) idols.\" ... none) This too has reference to the future; ch. xviii. 9, [Jesus to those apprehending Him saith, “I am He, if therefore ye seek Me, let these go their way."}],"10":[{"id":"ryle.JHN.12.4.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:4","href":"/jhn/12/#v4-ryle","text":"John xviii. 10","snippet":"(John xviii. 10.)"}],"11":[{"id":"ryle.JHN.12.28.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:28","href":"/jhn/12/#v28-ryle","text":"John xviii. 11","snippet":"\" (John xviii. 11.)"},{"id":"westcott.JHN.4.48.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:48","href":"/jhn/4/#v48-westcott","text":"xviii. 11","snippet":"Comp. ch. xviii. 11 ; (Rev. xv. 4). ..."},{"id":"westcott.JHN.18.1.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:1","href":"/jhn/18/#v1-westcott","text":"v. 11","snippet":"In this interval the Agony took place, of which St John says nothing, though he implies a knowledge of the event in v. 11."},{"id":"westcott.JHN.18.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:4","href":"/jhn/18/#v4-westcott","text":"v. 11","snippet":"Comp. v. 11 ."}],"12":[{"id":"bengel.JHN.18.2-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:2–4","href":"/jhn/18/#v2-bengel","text":"ver. 12","snippet":"Roman soldiers with the Captain : in contradistinction to which, the ministers or officers of the Jews are mentioned in ver. 12. ... having gone forth) Therefore He might even still have — departed. ... said) in order that He might turn aside the violence ... of the cohort (band) from the disciples: ver. 8."},{"id":"bengel.JHN.18.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:24","href":"/jhn/18/#v24-bengel","text":"ver. 12","snippet":"‘palace of the High Priest, although in different parts of it, that Peter thrice denied Jesus ['This explains the connection with ver. 25 ... bound) ver. 12."},{"id":"westcott.JHN.19.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:17","href":"/jhn/19/#v17-westcott","text":"xviii. 12","snippet":"Comp. xviii. 12, note."}],"13":[{"id":"westcott.JHN.7.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:32","href":"/jhn/7/#v32-westcott","text":"xviii. 13","snippet":"chief priests] The title appears to be given not only to those who had held the office of high-priest, like Annas (see ch. xviii. 13, note), and his son Eleazar, and Simon the son of Kamhit, and Ishmael the son of Phabi, who may all have been alive at the time, but also to members of the hierarchical families which were represented by these men, …"},{"id":"westcott.JHN.11.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:49","href":"/jhn/11/#v49-westcott","text":"xviii. 13","snippet":"Comp. xviii. 13, note; Matt. xxvi. 3, note; Acts v. 17."},{"id":"westcott.JHN.18.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:4","href":"/jhn/18/#v4-westcott","text":"v. 13","snippet":"By Him all was foreseen : and He who had before withdrawn Himself (viii. 59, xii. 36, v. 13, yi. 15), now that \" His hour was come \" anticipated the search for which His enemies had made provision, and went forth from the enclosure of the garden (opposed to entered, v. 1) to meet them (not simply from the …"},{"id":"westcott.JHN.18.15.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:15","href":"/jhn/18/#v15-westcott","text":"v. 13","snippet":"On the other hand, Caiaphas has just been described as \"the high-priest\" (v. 13), and is so called again in v. 24, where Annas also is mentioned."}],"14":[{"id":"henry.JHN.18.19.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:19","href":"/jhn/18/#v19-henry","text":"v. 14","snippet":"The high priest then (oun—therefore, which seems to refer to v. 14), because he had resolved that Christ must be sacrificed to their private malice under colour of the public good, examined him upon those interrogatories which would touch his life."},{"id":"westcott.JHN.18.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:19","href":"/jhn/18/#v19-westcott","text":"v. 14","snippet":"The narrative is connected with v. 14."}],"15":[{"id":"bengel.JHN.13.36.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"xviii. 15","snippet":"Peter did ‘follow, ch. xviii. 15 [at Jesus’ apprehension], but it was “ afar off” [Matt. xxvi. 58], and not without loss to himself. ... thou shalt follow) ch. xxi. 19, 22, “This (as to “another girding him”) spake Jesus, signifying by what death …"},{"id":"bengel.JHN.18.11-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:11–13","href":"/jhn/18/#v11-bengel","text":"ver. 15","snippet":"That the Saviour was presently after led thence to Caiaphas, John intimates by the fact, that he says that Caiaphas was the High Priest, and that Peter went in with Jesus into the palace of Caiaphas : ver. 15, at the end."},{"id":"bengel.JHN.18.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:24","href":"/jhn/18/#v24-bengel","text":"ver. 15","snippet":"That Jesus had been led by Annas to Caiaphas, had been indicated by John, in ver. 15, by the verb ... and by the very appellation High Priest being so often repeated."},{"id":"westcott.JHN.18.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:11","href":"/jhn/18/#v11-westcott","text":"vv. 15, 19","snippet":"The Evangelist appears to have been present at the inquiry (vv. 15, 19)."},{"id":"westcott.JHN.18.19.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:19","href":"/jhn/18/#v19-westcott","text":"v. 15","snippet":"See v. 15, note."},{"id":"westcott.JHN.18.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:25","href":"/jhn/18/#v25-westcott","text":"v. 15","snippet":"Whereupon followed the words of surprise : Can it be that thou also art one of His disciples ? / -62, being his kinsman (a kinsman of him) ...] A detail which marks an exact knowledge of the household (v. 15)."}],"16":[],"17":[{"id":"westcott.JHN.18.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:25","href":"/jhn/18/#v25-westcott","text":"v. 17","snippet":"The form of question is the same as that in v. 17."}],"18":[{"id":"ryle.JHN.21.9.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:9","href":"/jhn/21/#v9-ryle","text":"John xviii. 18","snippet":"(John xviii. 18."},{"id":"westcott.JHN.18.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:25","href":"/jhn/18/#v25-westcott","text":"v. 18","snippet":"Comp. v. 18."}],"19":[{"id":"westcott.JHN.18.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:11","href":"/jhn/18/#v11-westcott","text":"vv. 15, 19","snippet":"The Evangelist appears to have been present at the inquiry (vv. 15, 19)."}],"20":[{"id":"henry.JHN.8.46.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:46","href":"/jhn/8/#v46-henry","text":"ch. xviii. 20","snippet":"… had heard his testimony; could they show any thing in it absurd or unworthy to be believed, any contradiction either of himself or of the scriptures, or any corruption of truth or manners insinuated by his doctrine? ch. xviii. 20."},{"id":"henry.JHN.10.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:32","href":"/jhn/10/#v32-henry","text":"ch. xviii. 20","snippet":"He did not show his works by candle-light, as those that are concerned only for show, but he showed them at noon-day before the world, ch. xviii. 20."},{"id":"westcott.JHN.18.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:23","href":"/jhn/18/#v23-westcott","text":"v. 20","snippet":"The reference (as it appears) is not to the words just uttered (v. 21), but to the teaching of the Lord which was called in question (v. 20, I spake; v. 21, what I spake; v. 23, if I spake')."},{"id":"westcott.JHN.18.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:36","href":"/jhn/18/#v36-westcott","text":"v. 20","snippet":"the Jews] The title occurs in the record of the Lord's words, iv. 22, xiii. 33, and above, v. 20 (comp. xi. 8)."}],"21":[{"id":"westcott.JHN.18.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:23","href":"/jhn/18/#v23-westcott","text":"v. 21","snippet":"The reference (as it appears) is not to the words just uttered (v. 21), but to the teaching of the Lord which was called in question (v. 20, I spake; v. 21, what I spake; v. 23, if I spake')."}],"22":[{"id":"bengel.JHN.19.2-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:2–4","href":"/jhn/19/#v2-bengel","text":"xviii. 22","snippet":"See Harm. ... strokes) with a reed [not “ with their hands,” as Engl. : see note, ch. xviii. 22]; Mark xv. 19. ..."},{"id":"westcott.JHN.19.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:3","href":"/jhn/19/#v3-westcott","text":"xviii. 22","snippet":"Comp. xviii. 22."}],"23":[{"id":"ryle.JHN.19.3.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:3","href":"/jhn/19/#v3-ryle","text":"John xviii, 23","snippet":"The same Greek word in the singular is so translated in the marginal reading of John xviii, 23, When we compare Matt, xxvii. 27, 30, where it says the soldiers took a reed and smote Him with it on the head, it seems highly probable that this was the action here recorded."}],"24":[{"id":"henry.JHN.18.13.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:13","href":"/jhn/18/#v13-henry","text":"v. 24","snippet":"… sent him bound to Caiaphas, to his house, which was appointed for the rendezvous of the sanhedrim upon this occasion, or to the usual place in the temple where the high priest kept his court; this is mentioned, v. 24."},{"id":"westcott.JHN.18.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:13","href":"/jhn/18/#v13-westcott","text":"v. 24","snippet":"The Lord was examined before Caiaphas (v. 24), but there was also a prior examination."},{"id":"westcott.JHN.18.15.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:15","href":"/jhn/18/#v15-westcott","text":"v. 24","snippet":"E.' v. 24) and St James the Just, \"the brother of the Lord\" (Epiph. ' Haer.' ..."}],"25":[{"id":"bengel.JHN.18.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:24","href":"/jhn/18/#v24-bengel","text":"ver. 25","snippet":"‘palace of the High Priest, although in different parts of it, that Peter thrice denied Jesus ['This explains the connection with ver. 25 ... bound) ver. 12."},{"id":"westcott.JHN.18.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:17","href":"/jhn/18/#v17-westcott","text":"v. 25","snippet":"His answer both here and in v. 25 simply reflects the temper of his questioners."}],"26":[{"id":"bengel.JHN.13.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"xviii. 26","snippet":"A discourse also beginning abruptly is thus marked: so ch. xviii. 26, “ One of the servants saith, Did not I see thee,” etc.; with which comp."},{"id":"westcott.JHN.18.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:4","href":"/jhn/18/#v4-westcott","text":"v. 26","snippet":"… for which His enemies had made provision, and went forth from the enclosure of the garden (opposed to entered, v. 1) to meet them (not simply from the innermost part of the garden or from the circle of the disciples : v. 26 proves nothing against this view). ..."}],"27":[],"28":[{"id":"calvin.JHN.19.31.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 19:31","href":"/jhn/19/#v31-calvin","text":"John 18:28","snippet":"they did not enter into the governor’s hall, that they might not be defiled, (John 18:28,)"},{"id":"westcott.JHN.11.55.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:55","href":"/jhn/11/#v55-westcott","text":"xviii. 28","snippet":"to purify themselves] Acts xxi. 24 ff. ; ch. xviii. 28."},{"id":"westcott.JHN.18.3.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:3","href":"/jhn/18/#v3-westcott","text":"v. 28","snippet":"Moreover, Pilate's early appearance (v. 28) at the court, no less than the dream of his wife (Matt, xxvii. 19, that just man), implies some knowledge of the coming charge."},{"id":"westcott.JHN.18.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:27","href":"/jhn/18/#v27-westcott","text":"v. 28","snippet":"He would not be deterred by the scruple of the Jews (v. 28) under such circumstances, and there does not appear to have been any other obstacle to entrance."},{"id":"westcott.JHN.18.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:33","href":"/jhn/18/#v33-westcott","text":"v. 28","snippet":"called Jesus] The Lord was already inside the court (v. 28) ; but Pilate summoned Him to his immediate presence ...."},{"id":"westcott.JHN.19.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:31","href":"/jhn/19/#v31-westcott","text":"xviii. 28","snippet":"Comp. xviii. 28."}],"29":[{"id":"bengel.JHN.18.30-31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:30–31","href":"/jhn/18/#v30-bengel","text":"ver. 29","snippet":"They wish to relieve Pilate of the labour of investigation, so as that he should not trouble himself about their law, but only inflict the punishment. ... this man) Answering to, against this man, in ver. 29. ... your) Pilate seems to have said this not without contempt : comp. ver. 35, “ Am I a Jew?” and not to have considered the charge brought against Jesus a capital offence, as the Jews were accounting it."}],"30":[{"id":"henry.JHN.18.31.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:31","href":"/jhn/18/#v31-henry","text":"v. 30","snippet":"Their acknowledgement of this they designed for a compliment to Pilate, and to atone for their rudeness (v. 30), but it amounts to a full evidence that the sceptre was departed from Judah, and therefore that now the Messiah was come, Gen. xlix. 10."},{"id":"bengel.JHN.19.20-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:20–21","href":"/jhn/19/#v20-bengel","text":"xviii. 30","snippet":"In ch. xviii. 30 they had said ..."},{"id":"westcott.JHN.6.64.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:64","href":"/jhn/6/#v64-westcott","text":"xviii. 30, 35","snippet":"The word rendered betray ... means strictly deliver up, to give into the hands of another to deal with as he pleases (ch. xviii. 30, 35 f., xix. 16 ; Matt. v. 25, &c.)."}],"31":[{"id":"bengel.JHN.18.35-36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:35–36","href":"/jhn/18/#v35-bengel","text":"ver. 31","snippet":"… its kingdoms by force of arms. ... ministers) who are not from or of this world. ... would fight) Each kind of agent acts in its own sphere. ... that I should not be delivered) Pilate was already contemplating this, ver. 31. ... as it is) The particle is adversative, not a particle of time."},{"id":"ryle.JHN.8.6.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:6","href":"/jhn/8/#v6-ryle","text":"John xviii. 31","snippet":"See John xviii. 31 : \"It is not lawful for us to put any man to death."},{"id":"westcott.JHN.19.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:6","href":"/jhn/19/#v6-westcott","text":"xviii. 31","snippet":"Pilate met the peremptory demand of the priests as before (ch. xviii. 31, Take Him yourselves and... judge ...) by ironically referring the whole case to their own action."}],"32":[{"id":"bengel.JHN.18.9-10.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:9–10","href":"/jhn/18/#v9-bengel","text":"ver. 32","snippet":"might be fulfilled) Jesus therefore was a Prophet: so in ver. 32. ..."}],"33":[{"id":"westcott.JHN.18.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:37","href":"/jhn/18/#v37-westcott","text":"v. 33","snippet":"Comp. v. 33, i. si, iv. 19, viii. 48."},{"id":"westcott.JHN.18.37.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:37","href":"/jhn/18/#v37-westcott","text":"v. 33","snippet":"He does not only \"bear witness concerning the truth\" ..., but \"bears witness to, maintains, the truth\" ..., as John had done in his place, v. 33."}],"34":[{"id":"henry.JHN.18.35.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:35","href":"/jhn/18/#v35-henry","text":"v. 34","snippet":"This is a direct answer to Christ's question, v. 34."},{"id":"westcott.JHN.18.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:12","href":"/jhn/18/#v12-westcott","text":"v. 34","snippet":"They probably secured the Lord and delivered Him to the priest's servants \"bound\" (comp. v. 34)."},{"id":"westcott.JHN.18.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:31","href":"/jhn/18/#v31-westcott","text":"v. 34","snippet":"They could not escape from revealing their purpose ; and probably they now brought forward against Christ the charge of treason (Luke xxiii. 2) in order to move Pilate the more easily (v. 34)."}],"35":[{"id":"bengel.JHN.18.30-31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:30–31","href":"/jhn/18/#v30-bengel","text":"ver. 35","snippet":"… so as that he should not trouble himself about their law, but only inflict the punishment. ... this man) Answering to, against this man, in ver. 29. ... your) Pilate seems to have said this not without contempt : comp. ver. 35, “ Am I a Jew?” and not to have considered the charge brought against Jesus a capital offence, as the Jews were accounting it."},{"id":"ryle.JHN.4.29.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:29","href":"/jhn/4/#v29-ryle","text":"xviii. 35","snippet":"In twelve of them the interrogative is used without \" not,\" viz., Matt. vii. 16; xxvi. 22, 26] Mark iv. 21; xiv. 9; Luke vi. 39; John vii. 31 ; viii. 22; xviii. 35; Acts x. 47 ; 2 Cor. i. 17; James iii. 11. — In only one place is the interrogative used with \" not,\" Matt. xii. 23."},{"id":"westcott.JHN.4.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:29","href":"/jhn/4/#v29-westcott","text":"xviii. 35","snippet":"The same phrase occurs Matt. xxvi. 22, 25; John viii. 22, xviii. 35; James iii. 11, &c."},{"id":"westcott.JHN.6.64.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:64","href":"/jhn/6/#v64-westcott","text":"xviii. 30, 35","snippet":"The word rendered betray ... means strictly deliver up, to give into the hands of another to deal with as he pleases (ch. xviii. 30, 35 f., xix. 16 ; Matt. v. 25, &c.)."},{"id":"westcott.JHN.18.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:18","href":"/jhn/18/#v18-westcott","text":"v. 35","snippet":"Comp. v. 35."}],"36":[{"id":"westcott.JHN.19.9.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:9","href":"/jhn/19/#v9-westcott","text":"xviii. 36","snippet":"That silence was fitted to lead Pilate to reflect on what he had already heard (ch. xviii. 36); and a direct answer would have been either misleading or unintelligible."}],"37":[{"id":"bengel.JHN.18.35-36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:35–36","href":"/jhn/18/#v35-bengel","text":"ver. 37","snippet":"However He intimates it, when He says, that “ He came into the world,” ver. 37. ..."},{"id":"ryle.JHN.3.21.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:21","href":"/jhn/3/#v21-ryle","text":"John xviii. 37","snippet":"(S-'e John xviii. 37 ; 1 John i. 6—8; ii. 4; iii. 19; 2 John i. ; 3 John iii. 4."},{"id":"ryle.JHN.6.60.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:60","href":"/jhn/6/#v60-ryle","text":"xviii. 37","snippet":"\" (See John v. 24 ; viii. 43; x. 3, 16, 27; xviii. 37; 1 John iv. 6.)"},{"id":"ryle.JHN.20.21.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 20:21","href":"/jhn/20/#v21-ryle","text":"John xviii. 37","snippet":"(Heb. iii, 1 ; John xviii. 37."},{"id":"westcott.JHN.8.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:47","href":"/jhn/8/#v47-westcott","text":"xviii. 37","snippet":"Comp. xviii. 37, vii. 17, xii. 48 f., xiv. 23, note; 1 John iv. 6."},{"id":"westcott.JHN.18.38.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:38","href":"/jhn/18/#v38-westcott","text":"vv. 37, 39","snippet":"The sending to Herod (Luke xxiii. 6 ff.) must be placed between vv. 37, 39."}],"38":[{"id":"henry.JHN.19.4.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:4","href":"/jhn/19/#v4-henry","text":"ch. xviii. 38","snippet":"Upon further enquiry, he repeats the declaration he had made, ch. xviii. 38."},{"id":"ryle.JHN.19.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:4","href":"/jhn/19/#v4-ryle","text":"John xviii. 38","snippet":"(John xviii. 38 ; xix. 4-6."}],"39":[{"id":"westcott.JHN.18.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:33","href":"/jhn/18/#v33-westcott","text":"v. 39","snippet":"King of the Jews] v. 39, xix. 3, 19, ai."},{"id":"westcott.JHN.18.38.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:38","href":"/jhn/18/#v38-westcott","text":"vv. 37, 39","snippet":"The sending to Herod (Luke xxiii. 6 ff.) must be placed between vv. 37, 39."}],"40":[{"id":"westcott.JHN.19.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:18","href":"/jhn/19/#v18-westcott","text":"xviii. 40","snippet":"two other] described as \"robbers\" (Xwrrnf, comp. ch. xviii. 40) by St Matthew (xxvii. 38, see note) and St Mark (xv. 27), and as \"malefactors\" ... by St Luke (xxiii. 32). ..."}]}}