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John xviii. 1.
"When Jesus had spoken these words, He went forth with His
disciples over the brook Cedron, where was a garden, into the which
He entered, and His disciples."
1. AN awful thing is death, and very full of terror, but not to
those who have learnt the true wisdom which is above. For he that
knows nothing certain concerning things to come, but deems its to be a
certain dissolution and end of life, with reason shudders and is
afraid, as though he were passing into non-existence. But we who,
by the grace of God, have learnt the hidden and secret things of His
wisdom, and deem the action to be a departure to another place, should
have no reason to tremble, but rather to rejoice and be glad, that
leaving this perishable life we go to one far better and brighter, and
which hath no end. Which Christ teaching by His actions, goeth to
His Passion, not by constraint and necessity, but willingly.
"These things," it saith, "Jesus spoke, and departed 'beyond
the brook Cedron, where was a garden, into the which He entered,
and His disciples.'"
Ver. 2. "Judas also, which betrayed Him, knew the place; for
Jesus ofttimes resorted thither with His disciples."
He 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.
"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.
Vet. 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."
And these men had often at other times sent to seize Him, but had not
been able; whence it is plain, that at this time He voluntarily
surrendered Himself. And how did they persuade the band? They were
soldiers, who had made it their practice to do anything for money.
Ver. 4. "Jesus therefore, knowing all things that should come
upon Him, went forth, and said, Whom seek ye?"
That 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?"
Ver. 5. "They answered Him, Jesus of Nazareth."
Seest 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.
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.
Ver. 8. "He answered, I told you that I Am." (Ver. 5.
"And Judas also which betrayed Him stood with them.")
See 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, "If therefore ye
seek Me, let these go their Way."
Manifesting 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."
Ver. 9. "That the saying might be fulfilled which He spake, Of
those which Thou gavest Me have I lost none."
By "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.
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. He therefore
restored the servant's ear, and said to Peter, that "All they that
take the sword shall perish by the sword" (Matt. xxvi. 52); and
as He did in the case of the basin, when He relaxed his vehemence by
a threat, so also here. The Evangelist adds the name of the
servant, because the thing done was very great, not only because He
healed him, but because He healed one who had come against Him, and
who shortly after would buffet Him, and because He stayed the war
which was like to have been kindled from this circumstance against the
disciples. For this cause the Evangelist hath put the name, so that
the men of that time might search and enquire diligently whether these
things had really come to pass. And not without a cause doth he
mention the "right ear," but as I think desiring to show the
impetuosity of the Apostle, that he almost aimed at the head itself.
Yet Jesus not only restraineth him by a threat, but also calmeth him
by other words, saying, Ver. 11. "The cup which My Father
hath given Me, shall I not drink it?"
Showing, that what was done proceeded not from their power, but from
His consent, and declaring that He was not one opposed to God but
obedient to the Father even unto death.
Ver. 12, 13. "Then Jesus was taken; and they bound Him,
and led Him away to Annas."
Why to Annas? In their pleasure they made a show of what had been
done, as though forsooth they had set up a trophy.
"And he was father-in-law to Caiaphas." Ver. 14. "Now
Caiaphas was he which gave counsel to the Jews, that it was expedient
that one man should die for the people."
Why 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.
Ver. 15. "And Simon Peter followed Jesus, and so did another
disciple."
Who 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. For the
Evangelist hath recorded these things, to clear a way for excusing his
denial; with regard to himself, he doth not set it down as any great
matter that he was known to the high priest, but since he had said that
he alone with Jesus went in, lest thou shouldest suppose that the
action proceeded from any exalted feelings, he puts also the cause.
And that Peter would have also entered had he been permitted, he
shows by the sequel; for when he went out, and bade the damsel who
kept the door bring in Peter, he straightway came in. But why did he
not bring him in himself? He clung to Christ, and followed Him; on
this account he bade the woman bring him in. What then saith the
woman?
Ver. 17. "Art not thou also one of this man's disciples? And
he saith, I am not."
What 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.
Ver. 19. "The high priest then asked Jesus of His disciples,
and of His doctrine."
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, Ver. 20. "I spake openly to the world, (not to the
disciples privately,) I taught openly in, the temple."
"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.
Ver. 21. "Why askest thou Me? Ask them which heard Me."
These are not the words of one speaking arrogantly, but of one
confiding in the truth of what He had said. What therefore He said
at the beginning, "If I bear witness of Myself, My witness is not
true" (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.
Vet. 22. "And when he had thus spoken, one of the officers which
stood by smote Him with the palm of his hand."
What could be more audacious than this? Shudder, O heaven, be
astounded, O earth, at the long-suffering of the Lord, and the
senselessness of the servants! Yet what was it that He said? He
said not, "Why 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.
Ver. 23. "And He saith, If I have spoken evil, bear witness
of the evil."
That 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.
Ver. 25. "And Simon Peter stood and warmed himself."
Wonderful, by what a lethargy that hot and furious one was possessed,
when Jesus was being led away! After such things as had taken place,
he 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.
Ver. 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?"
But neither did the garden bring him to remember what had taken place,
nor the great affection which Jesus there had shown by those words,
but all these from pressure of anxiety he banished from his mind. But
why have the Evangelists with one accord written concerning him? Not
as accusing the disciple, but as desiring to teach us, how great an
evil it is not to commit all to God, but to trust to one's self.
But do thou admire the tender care of his Master, who, though a
prisoner and bound, took great forethought for His disciple, raising
Peter up, when he was down, by His look, and launching him into a
sea of tears.
"They lead Him therefore from Caiaphas to Pilate."
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.
Ver. 29. "And having gone out, he said. What accusation bring
ye against this man?"
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?
Ver. 30. "If he were not a malefactor, we would not have
delivered him up unto thee."
O 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, 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."
"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, 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?"
Wherefore did Christ ask this? Because He desired to expose the
evil intentions of the Jews. Pilate had heard this saying from many,
and, since the accusers had nothing to say, in order that the enquiry
might not be a long one, he desires to bring forward that which was
continually reported. But when he said to them, "Judge him
according to your law," wishing to show that His offense was not a
Jewish one, they replied, "It is not lawful for us." "He 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, Ver. 35. "Am I
a Jew? Thine own nation and the chief priests have delivered thee
unto me; what hast thou done?"
Here 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?
Ver. 36. "My Kingdom is not of this world."
He 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?
"If My Kingdom were of this world, then would My servants fight,
that I should not be delivered to the Jews."
He 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?
Ver. 37. "Art thou a king then? Jesus answered, Thou sayest
that I am a King. To this end was I born."
If 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.
"And for this cause came I, that I should bear witness unto the
truth."
That is, "that I should speak this very thing, and teach it, and
persuade all men."
5. But do thou, O man, when thou hearest these things, and seest
thy Lord bound and led about, deem present things to be nought. For
how can it be otherwise than strange, if Christ bore such things for
thy sake, and thou often canst not endure even words? He is spit
upon, and dost thou deck thyself with garments and rings, and, if
thou gain not good report from all, think life unbearable? He is
insulted, beareth mockings, and scornful blows upon the cheek; and
dost thou wish everywhere to be honored, and bearest thou not the
reproaching of Christ? Hearest thou not Paul saying, "Be ye
imitators of me, even as I also am of Christ"? (1 Cor. xi.
1.) When therefore any one makes a jest of thee, remember thy
Lord, that in mockery they bowed the knee before Him, and worried
Him both by words and deeds, and treated Him with much irony; but
He not only did not defend Himself, but even repaid them with the
contraries, with mildness and gentleness. Him now let us emulate; so
shall we be enabled even to be delivered from all insult. For it is
not the insulter that gives effect to acts of insult, and makes them
biting, but he who is little of soul, and is pained by them. If thou
art not pained, thou hast not been insulted; for the suffering from
injuries depends not on those who inflict, but on those who undergo
them. Why dost thou grieve at all? If a man hath insulted thee
unjustly, in this case surely thou oughtest not to grieve at all, but
to pity him; if justly, much more oughtest thou to keep quiet. For
should any one address thee, a poor man, as though thou wert rich,
the praise contained in his words is nothing to thee, but his encomium
is rather mockery; and so if one insulting thee utter things that are
untrue, the reproach is nothing to thee either. But if conscience
takes hold of what hath been said, be not grieved at the words, but
make correction in deeds. This I say with regard to what really are
insults. For if one reproach thee with poverty or low birth, laugh at
him. These things are a reproach not to the hearer, but to the
speaker, as not knowing true wisdom. "But," saith some one,
"when these things are said in the presence of many who are ignorant of
the truth, the wound becomes unbearable." Nay, it is most
bearable, when you have an audience present of witnesses praising and
applauding you, scoffing at and making a jest of him. For not he that
defends himself, but he that saith nothing, is applauded by sensible
persons. And if none of those present be a sensible person, then
laugh at him most of all, and delight thyself in the audience of
heaven. For there all will praise and applaud and welcome thee. For
one Angel is as good as all the world. But why speak I of Angels,
when the Lord Himself proclaimeth thee? Let us exercise ourselves
with these reasonings. For it is no loss to be silent when insulted,
but it is, on the contrary, to defend one's self when insulted.
Since were it a fault silently to bear what is said, Christ would
never have told us, "If one smite thee on the right cheek, turn to
him the other also." (Matt. v. 39.) If then our enemy say
what is not true, let us on this account even pity him, because he
draws down upon him the punishment and vengeance of the accusers, being
unworthy even to read the Scriptures. For to the sinner God saith,
"Why declarest thou My statutes, and takest My covenant in thy
mouth? Thou satest and spakest against thy brother." (Ps. 1.
16 and 20, LXX.) And if he speak the truth, so also he is to
be pitied; since even the Pharisee spake the truth; yet he did no
harm to him who heard him, but rather good, while he deprived himself
of ten thousand blessings, enduring shipwreck by this accusation, So
that either way it is he that suffers injury, not thou; but thou, if
thou art sober, wilt have double gain; both the propitiating God by
thy silence, and the becoming yet more discreet, the gaining an
opportunity from what hath been said to correct what has been done, and
the despising mortal glory. For this is the source of our pain, that
many gape upon the opinion of men. If we are minded to be thus truly
wise, we shall know well that human things are nothing. Let us learn
then, and having reckoned up our faults, let us accomplish their
correction in time, and let us determine to correct one this month,
another next month, and a third in that which follows. And so
mounting as it were by steps, let us get to heaven by a Jacob's
ladder. For the ladder seems to me to signify in a riddle by that
vision the gradual ascent by means of virtue, by which it is possible
for us to ascend from earth to heaven, not using material steps, but
improvement and correction of manners. Let us then lay hold on this
means of departure and ascent, that having obtained heaven, we may
also enjoy all the blessings there, through the grace and
lovingkindness of our Lord Jesus Christ; to whom be glory for ever
and ever. Amen.
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