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18. Arrest and Trial

¹ When he had finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was a garden, and he and his disciples went into it.

² Now Judas, who betrayed him, knew the place, because Jesus had often met there with his disciples. ³ So Judas came to the garden, guiding a detachment of soldiers and some officials from the chief priests and the Pharisees. They were carrying torches, lanterns and weapons.

⁴ Jesus, knowing all that was going to happen to him, went out and asked them, “Who is it you want?”

⁵ “Jesus of Nazareth,” they replied.

“I am he,” Jesus said. (And Judas the traitor was standing there with them.) ⁶ When Jesus said, “I am he,” they drew back and fell to the ground.

⁷ Again he asked them, “Who is it you want?”

“Jesus of Nazareth,” they said.

⁸ Jesus answered, “I told you that I am he. If you are looking for me, then let these men go.” ⁹ This happened so that the words he had spoken would be fulfilled: “I have not lost one of those you gave me.” John 6:39

¹⁰ Then Simon Peter, who had a sword, drew it and struck the high priest’s servant, cutting off his right ear. (The servant’s name was Malchus.)

¹¹ Jesus commanded Peter, “Put your sword away! Shall I not drink the cup the Father has given me?”

¹² Then the detachment of soldiers with its commander and the Jewish officials arrested Jesus. They bound him ¹³ and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. ¹⁴ Caiaphas was the one who had advised the Jewish leaders that it would be good if one man died for the people.

Peter’s First Denial

¹⁵ Simon Peter and another disciple were following Jesus. Because this disciple was known to the high priest, he went with Jesus into the high priest’s courtyard, ¹⁶ but Peter had to wait outside at the door. The other disciple, who was known to the high priest, came back, spoke to the servant girl on duty there and brought Peter in.

¹⁷ “You aren’t one of this man’s disciples too, are you?” she asked Peter.

He replied, “I am not.”

¹⁸ It was cold, and the servants and officials stood around a fire they had made to keep warm. Peter also was standing with them, warming himself.

The High Priest Questions Jesus

¹⁹ Meanwhile, the high priest questioned Jesus about his disciples and his teaching.

²⁰ “I have spoken openly to the world,” Jesus replied. “I always taught in synagogues or at the temple, where all the Jews come together. I said nothing in secret. ²¹ Why question me? Ask those who heard me. Surely they know what I said.”

²² When Jesus said this, one of the officials nearby slapped him in the face. “Is this the way you answer the high priest?” he demanded.

²³ “If I said something wrong,” Jesus replied, “testify as to what is wrong. But if I spoke the truth, why did you strike me?” ²⁴ Then Annas sent him bound to Caiaphas the high priest.

Peter’s Second and Third Denials

²⁵ Meanwhile, Simon Peter was still standing there warming himself. So they asked him, “You aren’t one of his disciples too, are you?”

He denied it, saying, “I am not.”

²⁶ One of the high priest’s servants, a relative of the man whose ear Peter had cut off, challenged him, “Didn’t I see you with him in the garden?” ²⁷ Again Peter denied it, and at that moment a rooster began to crow.

Jesus Before Pilate

²⁸ Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover. ²⁹ So Pilate came out to them and asked, “What charges are you bringing against this man?”

³⁰ “If he were not a criminal,” they replied, “we would not have handed him over to you.”

³¹ Pilate said, “Take him yourselves and judge him by your own law.”

“But we have no right to execute anyone,” they objected. ³² This took place to fulfill what Jesus had said about the kind of death he was going to die.

³³ Pilate then went back inside the palace, summoned Jesus and asked him, “Are you the king of the Jews?”

³⁴ “Is that your own idea,” Jesus asked, “or did others talk to you about me?”

³⁵ “Am I a Jew?” Pilate replied. “Your own people and chief priests handed you over to me. What is it you have done?”

³⁶ Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.”

³⁷ “You are a king, then!” said Pilate.

Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.”

³⁸ “What is truth?” retorted Pilate. With this he went out again to the Jews gathered there and said, “I find no basis for a charge against him. ³⁹ But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?”

⁴⁰ They shouted back, “No, not him! Give us Barabbas!” Now Barabbas had taken part in an uprising.

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.