Bede: The praetorium is the place where the praetor sat. Praetors were called prefects and preceptors, because they issue decrees.Augustine: Where 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.
Augustine: 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.
Chrysostom: He was led to Caiaphas before the cock crowed, but early in the morning to Pilate. Whereby the Evangelist shows, 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.
Augustine: And they themselves entered not into the judgment hall: i.e. 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.
Chrysostom: 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.
Augustine: The days of unleavened breed were beginning; during which time it was defilement to enter the house of a stranger.
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 to Him, Where will you that we prepare for you 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.
Augustine: 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
Theophylact: Pilate however proceeds in a more gentle way: Pilate then went out to 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.
Chrysostom: 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 you 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 to him, If He were not a malefactor, we would not have delivered Him up to you.
Augustine: 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.
Augustine: But is not this account contradictory to Luke’s, who mentions certain positive charges: And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, 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 to them, Take you Him, and judge Him according to your law.
Theophylact: 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 you Him, and condemn Him; I will not be made a judge for such a purpose.
Alcuin: Or as if he said, you who have the law, know what the law judges concerning such: do what you know to be just. The Jews therefore said to him, It is not lawful for us to put any man to death.
Augustine: But did not the law command 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 the’ were beginning to celebrate, made it unlawful to put any man to death. Have you then so lost your understanding by your wickedness, that you think yourselves free from the pollution of innocent blood, because you e deliver it to be shed by another?
Chrysostom: Or, they 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 has not sinned according to our law: His offense 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 spoke, 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.
Augustine: As we read in Mark, Behold, we go up to Jerusalem; and the Son of man shall be delivered to the chief priests, and to 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 Judea, from Rome. That this saying of Jesus then might be fulfilled, i.e. that He might be delivered to and killed by the Gentiles, they would not accept Pilate’s offer, but said, If is not lawful for us to put any man to death.
Ver. 33. Then Pilate entered into the judgment hall again, and called Jesus, and said to him, Are you the King of the Jews?34. Jesus answered him, Say you this thing of yourself, or did others tell it you of me?35. Pilate answered, Am I a Jew? Your own nation and the chief priests have delivered you to me: what have you done?36. 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 here.37. Pilate therefore said to him, Are you a king then? Jesus answered, you say 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 to the truth. Every one that is of the truth hears my voice.38. Pilate says to him, What is truth?
Chrysostom: Pilate, wishing to rescue Him from the hatred of the c Jews, protracted the trial a long time. Then Pilate entered into the judgment hall, and called Jesus.
Theophylact: i.e. 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 to Him, Are you the King of the Jews?
Alcuin: Wherein Pilate shows that the Jews had charged Him with calling Himself King of the Jews.
Chrysostom: 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 you this thing of yourself, or did others tell it you of Me?
Theophylact: He intimates here that Pilate was judging blindly and indiscreetly: If you say this thing of yourself, He says, bring forward proofs of My rebellion; if you have heard it from others, make regular inquiry into it.
Augustine: Our Lord knew indeed both what He Himself asked, and what Pilate would answer; but He wished it to be written down n for our sakes.
Chrysostom: He asks not in ignorance, but in order to draw from Pilate himself an accusation against the Jews: Pilate answered Bred, Am I a Jew? Your own nation and the chief priests have delivered you to me.
Augustine: He rejects the imputation that He could have said it of Himself; Your own nation and the chief priests have delivered you to me: adding, what have you done? Whereby he shows that this charge had been brought against Him, for it is as much as to say, If you deny that you are a King, what have you 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.
Chrysostom: 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.
Augustine: This is what the good Master wished to teach us. But first it was necessary to show the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against 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.e. Jews and Gentiles, I hinder not your dominion in this world. What more would you 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 says, you 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.
Chrysostom: Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He has 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 shows the weakness of an earthly kingdom, 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.
Augustine: After showing that His kingdom was not of this world, He adds, But now My kingdom is not from here. He does not say, Not here, for His kingdom is here to the end of the world, having within it the tares mixed with the wheat until the harvest. But yet it is not from here, since it is a stranger in the world.
THEOPHYL, Or He says, from here, 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.
Chrysostom: 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 here, He does not deprive the world of His government and superintendence, but only shows that His government is not human and corruptible. Pilate therefore said to Him, Are you a King then? Jesus answered, you say that I am a King. Augustine: 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 w world. He says, you say, meaning, you being carnal say it carnally. He continues, To this end was I born, and for this cause came I into the world, that 1 should bear witness to the truth. The pronoun here, in hoc, must not be dwelt long on as if it meant, in hâc 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.
Theophylact: Or, to Pilate’s question whether He w as a King our Lord answers, To this end was I born, i.e. to be a King, That I am born from a King. proves that I am a King.
Chrysostom: If then He was a King by birth, He has nothing which He has not received from another. For this I came, that I should bear witness to the truth, i.e. that I should make all men believe it. We must observe how He shows 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 shows that He had no crafty purpose in what He did.
Augustine: But when Christ 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, Everyone that is of the truth hears My voice: hears, that is, with the inward ear; obeys My voice, believes Me. Every one that is of the truth, has reference to the grace by which He calls 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 the truth to obey the truth. For had He even said, Everyone one that hears 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 Everyone that is of the truth hears 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 conferred upon him by the truth.
Chrysostom: These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short inquiry, What is truth had almost said to Him, What is truth?
Theophylact: For it had almost vanished from the world, and become unknown in consequence of the general unbelief.
Ver. 38. And when he had said this, he went out again to the Jews, and says to them, I find in him no fault at all.39. But you have a custom, that I should release to you one at the passover: will you therefore that release to you the King of the Jews?40. Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
Augustine: After Pilate had asked, What is truth? he remembered a custom of the Jews, of releasing one prisoner at the passover, and did not wait for Christ’s answer, for fear to losing this chance of saving Him, which he much wished to do. And when he had said this, he went out again to the Jews.
Chrysostom: He knew that this question required time to answer, and it was necessary immediately to rescue Him from the fury of the Jews. So he went out.ALCUIN, Or, he did not wait to hear the reply, because he was unworthy to hear. And, says to them, I find no fault in Him.