John 18 - CSB Ancient Faith Study Bible

18:3-8 Chrysostom: These men had often at other times [been] sent to seize him but had not been able. And so it is plain that this time Jesus voluntarily surrendered. And how did [the Jewish leaders] persuade the band to accompany Judas? They were soldiers who had made it their practice to do anything for money. Homilies on the Gospel of John 83.1.

18:10 Gregory of Nazianzus: We think it is an important matter to obtain penalties from those who have wronged us: an important matter, I say. . . . But it is far greater and more godlike to put up with injuries. For the former course of action curbs wickedness, but the latter makes people good, which is much better and more perfect than merely not being wicked. Let us consider that the great pursuit of mercifulness is set before us, and let us forgive the wrongs done to us that we also may obtain forgiveness, and let us by kindness lay up a store of kindness. Letter 77.

18:12 Cyril of Alexandria: Now that all obstacles had been overcome and Peter had put away his sword, and Christ had, as it were, surrendered himself to the hand of the Jews (though he did not have to die) and it was easier for him to escape, the soldiers and servants together with their guide give way to cruel rage and are transported with the ardor of victory. They took the Lord, who gave himself up wholly to their will, and put chains upon him, even though he came to us to release us from the bondage of the devil and to loose us from the chains of sin. Commentary on the Gospel of John 11.13.

18:17 Chrysostom: Peter was permitted to be the first to fall, in order that he might be less severe to sinners from the remembrance of his own fall. . . . Peter, the teacher and master of the whole world, sinned, and he obtained pardon in order that judges might from there on out have that rule to go by in dispensing pardon. . . . For this reason I suppose the priesthood was not given to angels. Otherwise, being without sin themselves, they would punish the sins of the people without pity. Rather, man [a human being] is placed over man in order that remembering his own sin, he may be merciful to others who are sinners. Sermon on St. Peter and Elijah 1.

18:19-23 Cyprian: With that humility that taught us also to be humble, [Christ] still called him [as] a priest whom he knew to be sacrilegious. Also under the very sting of his passion, when he had received a blow and it was said to him [in. V 22], “Do you answer the high priest in this way?” he said nothing reproachfully against the person of the high priest. Rather, he maintained his own innocence saying [in V. 23], “If I have spoken evil, bear witness of the evil. But if well, why do you hit me?” All of the things, therefore, were done by him humbly and patiently so that we might have an example of humility and patience. For he taught that true priests were lawfully and fully to be honored, in showing himself such as he was in respect of false priests. Letter 64.2.

18:26-27 Augustine: See how the prediction of the Physician is fulfilled and the presumption of the sick man is brought to the light. For there is no performance of what Peter had asserted, “I will lay down my life for your sake” [Jn 13:37]. Instead, we see a fulfillment of what Jesus had predicted, “You shall deny me three times” [Jn 13:38]. Tractates on the Gospel of John 113.6.

18:29-30 Chrysostom: What madness! Why don’t you mention his evil deeds instead of concealing them? Why don’t you prove the evil? See how they always avoid direct accusations that would amount to nothing anyway. Annas questioned [Jesus] about his doctrine, and having heard him, sent him to Caiaphas. After Caiaphas questioned him and discovered nothing, he sent him to Pilate. Pilate asks, “What accusation do you bring against this man?” Here too they have nothing to say but again employ conjectures. Homilies on the Gospel of John 83.4.

18:36 Tertullian: If [Christ] exercised no right of power even over his own followers, to whom he discharged menial tasks—if, in short, though conscious of his own kingdom, he shrank back from being made a king—he in the fullest way possible gave his own an example for turning coldly from all the pride and outward trappings, as well of dignity as of power. On Idolatry 18.

18:37-38 Cyril of Alexandria: In order that he might show that the difficulty in Pilate’s perception came from his stubborn heart and from his reluctance to admit the truth, Christ appropriately adds, “Everyone who is of the truth hears my voice.” For the word of truth is readily accepted by those who have already learned and love it. But it is not the same for everyone. In fact, the prophet Isaiah said to some, “If you will not believe, neither shall you understand” [Is 43:10]. Pilate showed at once how true this was when he said, “What is truth?” For there are those whose sight has been injured or who have entirely lost the use of their eyes and their sense of color has been entirely annihilated. They would not even be able to tell if someone placed gold before them or a brilliant precious stone. In fact, even the very light of the sun’s rays does not engage them in any kind of wonder since they have lost all perception and can gain no profit from any of these things. In the same way, to people whose minds have become warped, truth seems a foul and ugly thing even as it instills a spiritual and divine brilliance into the minds of those who behold it. Commentary on the Gospel of John 12.

18:39 Chrysostom: Consider how prudently Pilate acted. He did not say, “Since he has sinned and is deserving of death, forgive him on account of the feast.” Rather, having first acquitted him of all guilt, Pilate goes the extra mile and asks them if they are willing to allow [Jesus] the benefit of the season, even though they are unwilling to let him go as innocent. Homilies on the Gospel of John 84.1.