Saint John - Chapter 18
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| For this was I born...for this came I into the world; that I should give testimony to the truth. J-J T. |
Pilate therefore went out to them, and said: What accusation bring you against this man?
Every magistrate who had an army under him, was called Prætor, a prœeundo. And the place in which he held trials was called Prætorium; a place in which criminals were tried, for which purpose Jesus was brought thither by the Chief Priests.
But they themselves entered not into the judgment-hall lest they should be defiled (by entering the house of the heathen governor), but that they might (as pure and clean) eat the Passover. The Passover does not here mean the Paschal Lamb (as SS. Chrysostom and Cyril suppose), for that they had eaten the day before; but the Paschal victims, which were sacrificed during the whole seven days, which could be eaten only by those who were clean. See here the hypocrisy of the Pharisees, who wished to appear most religious, though in truth utterly wicked and the murderers of Christ. S. Augustine exclaims, “O impious and foolish blindness! for forsooth they would be defiled by a dwelling which was another’s, and not be defiled by a crime which was their own.” See S. Cyril.
[30] Responderunt, et dixerunt ei : Si non esset hic malefactor, non tibi tradidissemus eum.
They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.
[31] Dixit ergo eis Pilatus : Accipite eum vos, et secundum legem vestram judicate eum. Dixerunt ergo ei Judaei : Nobis non licet interficere quemquam.
Pilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death;
It is not lawful for us to put any one to death. For the Romans, it appears, had deprived the Jews, as a conquered people, of the power of capital punishment, and claimed it for themselves. This is the meaning of the words. See Rupertus, S. Thomas, Jansen, Suarez, and others. You will say the Jews stoned S. Stephen, and threw down S. James headlong. But this was not in course of law, but in a popular tumult. Josephus (Ant. xx. 8, al. 16) says that Annas was deposed from his office by the Roman governor for ordering S. James to be killed, and (Acts 18) the Jews did not dare to kill Paul, but handed him over to the Proconsul Gallio. But you will urge that Pilate had already given the Chief Priests liberty to judge and to put Him to death, when he said, “Take ye Him and judge Him according to your law.” I answer, that they could have done so, but were unwilling to accept his offer. They said, as it were, in their minds, Ye Romans have taken away from us altogether the power of the sword. We therefore do not wish to exercise it in this particular case. Either restore us this power absolutely, or else take your part in the deed. This they said as wishing Jesus to suffer the most ignominious death, that of crucifixion as a seditious person, and aiming at kingly power. And they wished to transfer from themselves to Pilate the unpopularity of His death. For they feared they should be stoned by the people, who were in favour of Jesus, or else be assailed by their revilings.
Others reply (as S. Augustine and S. Cyril, and Suarez after them, par iii. Quæst. lxvii. art. 4), that it was not lawful for the Jews to put Him to death at the Passover (being a solemn feast), but that it was lawful at other times. But Ribera replies, that it was specially the practice of the sect of the Pharisees not to condemn any one to death (see Josephus Ben-Gorion, Hist. Jud. iv. 6). They said therefore, “It is not lawful for us,” under the cloak of religion. For many, and the chief of those who aimed at the death of Christ, were Pharisees. And because they had authority with the people, others followed their lead.
[32] Ut sermo Jesu impleretur, quem dixit, significans qua morte esset moriturus.
That the word of Jesus might be fulfilled, which he said, signifying what death he should die.
That the saying of Jesus might be fulfilled which He spake signifying by what death He should die, viz. that He was to be delivered up to the Gentiles, and to be crucified by them. See John 12:32 and Matt. 20:18.
[33] Introivit ergo iterum in praetorium Pilatus : et vocavit Jesum, et dixit ei : Tu es rex Judaeorum?
Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews?
Then Pilate entered into the judgment-hall again. He had gone out, to hear the charges which the Jews brought against Jesus, and then came back again to examine Him.
And said unto Him, Art Thou the King of the Jews? It appears from Luke 23:2, that when the Chief Priests saw that they could not move Pilate by their mere authority to condemn Jesus, they brought against Him the charge of perverting the nation, of forbidding to pay tribute to Cæsar. Pilate caught at this last charge, and put this question. See notes on Matt. 27:11.
[34] Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me?
Respondit Jesus : A temetipso hoc dicis, an alii dixerunt tibi de me?
[35] Respondit Pilatus : Numquid ego Judæus sum? gens tua et pontifices tradiderunt te mihi : quid fecisti?
Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?
[36] Respondit Jesus : Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Judaeis : nunc autem regnum meum non est hinc.
Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.
[37] Dixit itaque ei Pilatus : Ergo rex es tu? Respondit Jesus : Tu dicis quia rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati : omnis qui est ex veritate, audit vocem meam.
Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice.
Thou sayest that I am a King, i.e. I am in truth the King of the Jews, to rule in the faithful by faith and grace, and bring them to My heavenly Kingdom.
To this end was I born, and for this cause I came into the world, that I should bear witness unto the truth. To evangelical truth, which mainly consists in these things—
(1.) In the true knowledge of God, namely, that He is One in Essence, and threefold in Person.
For every being is true, that is a true and not an imaginary thing, and is true in itself. Wherefore God, who is Very Being (I am that I am) is also truth, and good itself. Because His essential Being is Truth and Goodness. Again, the Son who proceedeth: from the Father, as His Word, is Truth Itself, not merely of existence but of mind. Whence S. Augustine says, when Jesus bears witness to the truth, He bears witness to Himself, for He Himself is truth.
(2.) In the knowledge of the Incarnation; namely, to know that the Son was sent into the world in the flesh, that He might save the world, and that no one can be saved, except by faith in Him (see John 17:3).
(3.) In the knowledge of true blessedness: viz., that it consists not in wealth, honours, &c., but in the kingdom of heaven, i.e. in the vision and possession of God. For the sum of Christ’s preaching was, “Repent ye, for the kingdom of heaven is at hand” (Matt. 3:2).
Christ says that He was born to bear witness to the Truth.
(1.) To keep Pilate from wondering that He owned Himself to be a King, for it was but speaking the truth.
(2.) That Pilate might learn the innocence and candour of Jesus; for in this truth consists.
(3.) To remind him of the justice with which he ought to decide His cause, and that he should not be so moved by the false charges and clamours of the Chief Priests, so as to condemn Him against truth and justice.
Every one that is of the truth heareth My voice. Those, i.e., who are studious and desirous of the truth; who earnestly and with their whole heart seek the Truth, i.e. the true God and the true Messiah, true happiness and salvation. And who when they have found it embrace it before all things beside. They are opposed to those who are “of contention” (Rom. 2:8), who, like the philosophers of that time, are ever striving to contend, dispute, and argue. To be, then, “of the truth” is the same as being “of God.” For the Son of God is the Son of the Truth; for God is truth, according to John 8:47, “He that is of God heareth God’s words. Ye therefore hear them not, because ye are not of God.” Because, though ye are “of God” by creation, yet ye are not “of Him” by election, faith, and grace. “He commended,” says S. Augustine (in loc.), “that grace which calls according to His purpose.” For he that hath received his testimony (the testimony of the Baptist) “hath set to his seal that God is true” (John 3:33). And how true it is, is shown by the statements of enemies. For Josephus (Antiq. xiv. 8) writes, “At that time lived a wise man called Jesus, if indeed it is allowable to call Him a man, for He performed wonderful works, and taught those who willingly received the truth.”
Christ tactily answers Pilate’s objection, viz. “If Thou bearest witness to the truth, why do the Scribes and Pharisees, who profess the truth, hear Thee not—nay more, persecute Thee even to the death?” He answers, “Because they themselves are not of the truth, but of a lie. For they follow the false opinions of wealth, honours, &c., which the devil suggests to them.” See John 8:44.
[38] Dicit ei Pilatus : Quid est veritas? Et cum hoc dixisset, iterum exivit ad Judæos, et dicit eis : Ego nullam invenio in eo causam.
Pilate saith to him: What is truth? And when he said this, he went out again to the Jews, and saith to them: I find no cause in him.
Pilate saith unto Him, What is truth? Pilate supposed Christ to be a philosopher or prophet, who speculated about truth. And therefore he asked Him what that truth was to which He was born to bear witness. But this was not much to the point which he was aiming at, viz., the deliverance of Jesus, who was a grave, wise, and innocent man. And therefore he thought on a very fitting means for His deliverance. For he was about to set free one at the feast; and therefore compared Jesus and Barabbas, in order that the Jews should rather ask for Jesus than Barabbas. He therefore rushed out to propose it to them.
Symbolically. What is truth? S. Augustine answers (in Sententiæ, 386), “Truth is God Himself, who is the primal source of life, and the primal essence, as He is the highest wisdom. For He is that unchangeable truth which is rightly termed ‘the law of all arts, and the art of the Almighty Artificer.’ ” And also (Epist. ix.), “The truth held by Christians is incomparably more beautiful than Helen of Greece. For our martyrs contended more boldly in its behalf against this Sodom of ours, than these heroes fought for her against Troy.” Nay, Christ Himself died as the first martyr for the truth.
What is truth? Hear Lactantius (de Ira Dei, cap. ii.) pointing out its three steps.
(1.) The first is to know what religions are false, and to cast aside the impious worship of gods made by man’s hands.
(2.) To understand that there is one supreme God, whose power and providence created the world at the first, and governed it afterwards.
(3.) To recognise His minister and messenger and delegate to man. By whose teaching we shall be set free from the error in which we were entangled, that being fashioned for the worship of the true God we might learn righteousness.
What is truth? “I am the way, the Truth, and the life.” (John 14)
What is truth? It is the very highest good, says S. Basil in Antonius, surnamed Melissa.*
What is truth? It is God, says S. Dionysius, “inasmuch as He is in His nature one only, and not many. For the truth is one—falsehood is manifold.”
What is truth? It is the faculty which brings to the light things which are shrouded in darkness, says Philo.
What is truth? The mightiest of all things, says Nazianzen (Orat. xiii.)
What is truth? It is a firm apprehension of an object in the mind, says S. Chrysostom. Hence the saying of Zorobabel, 3 Esdr. 3, “A king is strong, wine is strong, but truth is strongest of all.” And chap 4:36, “All the earth invokes truth, heaven also blesses it, and all things are moved by, and tremble at it;” and ver. 40, “There is no iniquity in its judgment, but strength and sovereignty and power, and the majesty of all ages. Blessed be the God of truth.” Accordingly, Alphonso King of Arragon says, “Truth ought to be innate in all men. But it ought to be the chief ornament of kings, so that a single word of a prince ought to be of as great weight for settling the truth as the oath of private men.” (See Panormitan. de Gestis Alphonsi, lib. 1.) Hence the Jewish High Priest bore written on his breastplate (rationali) Urim and Thummim. Exod. 28:30.
The Gentiles saw this in shadow (Stobæus, Serm. xi.), and Menander says, Truth is a citizen of heaven, and alone enjoys converse with the gods.
Plato used to term “Truth” a most sweet mode of speech. Iamblicus speaks of it as “conversant with the gods and their purity of action.” Æschines, “So mighty is truth, that it transcends all human thought.” Plato again (de Legg. v.), “Truth is the guide to all good both in gods and men. Every one who would hereafter be good and happy ought to have a share in it, in order to live as long as he can a life of truthfulness.” Trismegistus, “Truth exists only in eternal subsistences; and those subsistences are themselves true. All things therefore on earth are not truth itself, but merely its imitations and shadows. Truth is the most perfect virtue and the very highest good, which is neither disquieted with matter, nor encompassed with a body, but is pure, conspicuous, august, unchangeable, and unalterable good.” Plutarch (in Antonius, cap. xxi.) says, “equality is tested by a balance, but truth by reasons of philosophy.” And Evagrius (ibid.), “To keep back the truth is to bury gold.” And Democritus, “Piety should be openly declared, and truth stedfastly defended.” And Epictetus, “Nothing should be counted more precious than truth, not even friendship, as being under the influence of our feelings, which hinder what is just, and cast it into the shade.” Whence the saying, “Plato is dear, but truth is dearer:” and also, “Truth is an eternal and undying thing, for it bestows not a beauty which will gradually fade, nor does it deprive us. of that confidence which arises from justice. But it sets forth those things which are just and rightful, refuting and distinguishing from them those which are unjust.” Demosthenes was asked, “What should men have which is like God?” and he answered, “To act kindly, and to love the truth.” (Val. Max. viii.)
Pythagoras used to say, “The most gracious gifts bestowed by God on man, were to embrace the truth, and to devote oneself to acts of kindness; for both these can be compared with the actions of the immortal gods.” (Ælian, Var. Hist. lib. xii.)
From The Life of Our Lord Jesus Christ, by J-J Tissot (1897)
As we have already just stated, Jesus was clothed during part of His Passion with nothing more than the seamless undergarment of a brownish-red colour which had been woven by His mother. The early painters of Christian subjects represented Jesus clothed in this garment, which they made of a violent or reddish hue, with the result that people came to the conclusion that the Saviour was in the habit of wearing a red robe and, as everyone knew that He had some blue in His costume, for the corners of the tallith or sacred mantle which all Jews wore in the synagogue and in the Temple had to be blue, it became customary to supplement the red garment of Christ with a blue mantle. There can, however, be no doubt that this was not according to the facts of the case: Jesus must have worn white robes, such as those of the Levites and of the various members of the priesthood. He, Who was as innocent as the very light itself, could not have worn red, which amongst the Jews was looked upon as the symbol of sin. We have already alluded to this fact in speaking of the garments worn by Mary Magdalene, and if objection to what we are saying is urged on the ground of the words of Isaiah (Chapter 63. verse 2): "Wherefore art thou red in thine apparel?" it is quite easy to reply that this refers to the blood with which the raiment of Christ was stained, or at the very most to that moment of His Passion when he was deprived of His white outer garments.
In the preceding section of this work, we alluded to the fact mentioned in the Gospel of Saint John (chapter 18, verse 28), that the Jews went not themselves into the Judgment Hall, lest they should be defiled and be thereby prevented from eating the Passover. This explains how it was that when Pilate wished to confer with the Jews he "went forth" to speak to them, returning again to Jesus, with Whom he thus found himself alone. The Hall of Audience in the Praetorium was on the first floor, and its height can still be exactly estimated by means of the 28 white marble steps which led up to it and were carried away by Saint Helena, to be eventually preserved in the Church of Santa Croce di Gerusalemme, at Rome. The room in question adjoined a loggia which served as a kind of tribune to the Governor, when, as sometimes happened, he took it into his head to harangue the people. To go backwards and forwards from it to the room in which Jesus was involved, therefore, the taking by Pilate of but a very few steps. All the local arrangements represented in my various pictures were suggested to me by one or another passage in their Gospel narrative, which throws a very vivid light on the subject for those who read it attentively.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
Ad Jesum per Mariam
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