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The Betrayal and Arrest of Jesus

18

After Jesus had spoken these words, he went out with his disciples across the Kidron valley to a place where there was a garden, which he and his disciples entered. 2Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples. 3So Judas brought a detachment of soldiers together with police from the chief priests and the Pharisees, and they came there with lanterns and torches and weapons. 4Then Jesus, knowing all that was to happen to him, came forward and asked them, “Whom are you looking for?” 5They answered, “Jesus of Nazareth.” Jesus replied, “I am he.” Judas, who betrayed him, was standing with them. 6When Jesus said to them, “I am he,” they stepped back and fell to the ground. 7Again he asked them, “Whom are you looking for?” And they said, “Jesus of Nazareth.” 8Jesus answered, “I told you that I am he. So if you are looking for me, let these men go.” 9This was to fulfill the word that he had spoken, “I did not lose a single one of those whom you gave me.” 10Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. 11Jesus said to Peter, “Put your sword back into its sheath. Am I not to drink the cup that the Father has given me?”

Jesus before the High Priest

12 So the soldiers, their officer, and the Jewish police arrested Jesus and bound him. 13First they took him to Annas, who was the father-in-law of Caiaphas, the high priest that year. 14Caiaphas was the one who had advised the Jews that it was better to have one person die for the people.

Peter Denies Jesus

15 Simon Peter and another disciple followed Jesus. Since that disciple was known to the high priest, he went with Jesus into the courtyard of the high priest, 16but Peter was standing outside at the gate. So the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. 17The woman said to Peter, “You are not also one of this man’s disciples, are you?” He said, “I am not.” 18Now the slaves and the police had made a charcoal fire because it was cold, and they were standing around it and warming themselves. Peter also was standing with them and warming himself.

The High Priest Questions Jesus

19 Then the high priest questioned Jesus about his disciples and about his teaching. 20Jesus answered, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all the Jews come together. I have said nothing in secret. 21Why do you ask me? Ask those who heard what I said to them; they know what I said.” 22When he had said this, one of the police standing nearby struck Jesus on the face, saying, “Is that how you answer the high priest?” 23Jesus answered, “If I have spoken wrongly, testify to the wrong. But if I have spoken rightly, why do you strike me?” 24Then Annas sent him bound to Caiaphas the high priest.

Peter Denies Jesus Again

25 Now Simon Peter was standing and warming himself. They asked him, “You are not also one of his disciples, are you?” He denied it and said, “I am not.” 26One of the slaves of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” 27Again Peter denied it, and at that moment the cock crowed.

Jesus before Pilate

28 Then they took Jesus from Caiaphas to Pilate’s headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover. 29So Pilate went out to them and said, “What accusation do you bring against this man?” 30They answered, “If this man were not a criminal, we would not have handed him over to you.” 31Pilate said to them, “Take him yourselves and judge him according to your law.” The Jews replied, “We are not permitted to put anyone to death.” 32(This was to fulfill what Jesus had said when he indicated the kind of death he was to die.)

33 Then Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” 38Pilate asked him, “What is truth?”

Jesus Sentenced to Death

After he had said this, he went out to the Jews again and told them, “I find no case against him. 39But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” 40They shouted in reply, “Not this man, but Barabbas!” Now Barabbas was a bandit.


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.

Art 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.”

Pilate appears to have taken amiss that Christ asked him why he suspected him of such a crime; 153153     “De tel 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.”

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; 154154     “Et le goavernement ou ordre politique.” 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

the fashion of this world passeth away,
(1 Corinthians 7:31;)

but 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.

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.

My 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.

But here a question arises, Is it not lawful to defend the kingdom of Christ by arms? For when Kings and Princes 155155     “Quand il est commande aux Rois ct 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.

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.

For 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.

Every 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.

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.

The 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?

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.

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.

That 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.

This 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

he who acquitteth the guilty is abomination in the sight of God,
(Proverbs 17:15;)

and 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.


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