Behold my servant shall understand, he shall be exalted, and extolled, and shall be exceeding high.14 As many have been astonished at thee, so shall his visage be inglorious among men, and his form among the sons of men.15 He shall sprinkle many nations, kings shall shut their mouth at him: for they to whom it was not told of him, have seen: and they that heard not, have beheld.1 Who hath believed our report? and to whom is the arm of the Lord revealed?2 And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him:3 Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.4 Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.5 But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.6 All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all.7 He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.8 He was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him.9 And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.10 And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord shall be prosperous in his hand.11 Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.12 Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.
And we have not in vain believed in Him, and have not been led astray by those who taught us such doctrines; but this has come to pass through the wonderful foreknowledge of God, in order that we, through the calling of the new and eternal covenant, that is, of Christ, might be found more intelligent and God-fearing than yourselves, who are considered to be lovers of God and men of understanding, but are not. Isaiah, filled with admiration of this, said: "And kings shall shut their mouths: for those to whom no announcement has been made in regard to Him shall see; and those who heard not shall understand. Lord, who hath believed our report? and to whom is the arm of the Lord revealed?"
In thee, O Lord, have I hoped, let me never be confounded: deliver me in thy justice.6 Into thy hands I commend my spirit: thou hast redeemed me, O Lord, the God of truth.12 I am become a reproach among all my enemies, and very much to my neighbours; and a fear to my acquaintance. They that saw me without fled from me.13 I am forgotten as one dead from the heart. I am become as a vessel that is destroyed.15 But I have put my trust in thee, O Lord: I said: Thou art my God.16 My lots are in thy hands. Deliver me out of the hands of my enemies; and from them that persecute me.17 Make thy face to shine upon thy servant; save me in thy mercy.25 Do ye manfully, and let your heart be strengthened, all ye that hope in the Lord.
Let your children take part in the instruction that is in Christ, let them learn how powerful with God is humility, how strong is a pure love, how the fear of him is beautiful and great and saves those who live in it in holiness with a pure mind. For he is a searcher of thoughts and desires; his breath is in us, and when he wills, he will take it away.
Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.15 For we have not a high priest, who can not have compassion on our infirmities: but one tempted in all things like as we are, without sin.16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy, and find grace in seasonable aid.7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered:9 And being consummated, he became, to all that obey him, the cause of eternal salvation.
"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; just as we see happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled.
When Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples.2 And Judas also, who betrayed him, knew the place; because Jesus had often resorted thither together with his disciples.3 Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.†4 Jesus therefore, knowing all things that should come upon him, went forth, and said to them: Whom seek ye?5 They answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them.†6 As soon therefore as he had said to them: I am he; they went backward, and fell to the ground.7 Again therefore he asked them: Whom seek ye? And they said, Jesus of Nazareth.8 Jesus answered, I have told you that I am he. If therefore you seek me, let these go their way.9 That the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one.10 Then Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus.†11 Jesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it?12 Then the band and the tribune, and the servants of the Jews, took Jesus, and bound him:13 And they led him away to Annas first, for he was father in law to Caiphas, who was the high priest of that year.14 Now Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people.15 And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest.16 But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the portress, and brought in Peter.17 The maid therefore that was portress, saith to Peter: Art not thou also one of this man’s disciples? He saith: I am not.18 Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing, and warming himself.†19 The high priest therefore asked Jesus of his disciples, and of his doctrine.20 Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in secret I have spoken nothing.21 Why asketh thou me? ask them who have heard what I have spoken unto them: behold they know what things I have said.22 And when he had said these things, one of the servants standing by, gave Jesus a blow, saying: Answerest thou the high priest so?23 Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me?24 And Annas sent him bound to Caiphas the high priest.25 And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not.26 One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did I not see thee in the garden with him?27 Again therefore Peter denied; and immediately the cock crew.28 Then they led Jesus from Caiphas to the governor’s hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the pasch.29 Pilate therefore went out to them, and said: What accusation bring you against this man?30 They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.31 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;32 That the word of Jesus might be fulfilled, which he said, signifying what death he should die.33 Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews?34 Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me?35 Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?36 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 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.38 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.39 But you have a custom that I should release one unto you at the pasch: will you, therefore, that I release unto you the king of the Jews?40 Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.†1 Then therefore, Pilate took Jesus, and scourged him.2 And the soldiers platting a crown of thorns, put it upon his head; and they put on him a purple garment.3 And they came to him, and said: Hail, king of the Jews; and they gave him blows.†4 Pilate therefore went forth again, and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him.5 (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.†6 When the chief priests, therefore, and the servants, had seen him, they cried out, saying: Crucify him, crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him.7 The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God.8 When Pilate therefore had heard this saying, he feared the more.9 And he entered into the hall again, and he said to Jesus: Whence art thou? But Jesus gave him no answer.10 Pilate therefore saith to him: Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee?†11 Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee, hath the greater sin.12 And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar’s friend. For whosoever maketh himself a king, speaketh against Caesar.13 Now when Pilate had heard these words, he brought Jesus forth, and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha.14 And it was the parasceve of the pasch, about the sixth hour, and he saith to the Jews: Behold your king.15 But they cried out: Away with him; away with him; crucify him. Pilate saith to them: Shall I crucify your king? The chief priests answered: We have no king but Caesar.16 Then therefore he delivered him to them to be crucified. And they took Jesus, and led him forth.17 And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha.18 Where they crucified him, and with him two others, one on each side, and Jesus in the midst.†19 And Pilate wrote a title also, and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS.20 This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Greek, and in Latin.21 Then the chief priests of the Jews said to Pilate: Write not, The King of the Jews; but that he said, I am the King of the Jews.22 Pilate answered: What I have written, I have written.23 The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part,) and also his coat. Now the coat was without seam, woven from the top throughout.24 They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lot. And the soldiers indeed did these things.25 Now there stood by the cross of Jesus, his mother, and his mother’s sister, Mary of Cleophas, and Mary Magdalen.26 When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.27 After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.28 Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst.29 Now there was a vessel set there full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth.30 Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.31 Then the Jews, (because it was the parasceve,) that the bodies might not remain on the cross on the sabbath day, (for that was a great sabbath day,) besought Pilate that their legs might be broken, and that they might be taken away.32 The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him.33 But after they were come to Jesus, when they saw that he was already dead, they did not break his legs.34 But one of the soldiers with a spear opened his side, and immediately there came out blood and water.35 And he that saw it, hath given testimony, and his testimony is true. And he knoweth that he saith true; that you also may believe.36 For these things were done, that the scripture might be fulfilled: You shall not break a bone of him.37 And again another scripture saith: They shall look on him whom they pierced.38 And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore, and took the body of Jesus.39 And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight.40 They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.†41 Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid.42 There, therefore, because of the parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand.
(Hom. lxxxiii) But why does not John say, When He had prayed, He entered? Because His prayer was a speaking for His disciples’ sake. It is now night time; He goes and crosses the brook, and hastens to the place which was known to the traitor; thus giving no trouble to those who were lying in wait for Him, and shewing His disciples that He went voluntarily to die.
(Hom. lxxxiii) Jesus had often met and talked alone with His disciples there, on essential doctrines, such as it was lawful for others to hear. He does this on mountains, and in gardens, to be out of reach of noise and tumult. Judas however went there, because Christ had often passed the night there in the open air. He would have gone to His house, if he had thought he should find Him sleeping there.
(Hom. lxxxii) That it might not be thought that He went into a garden to hide Himself, it is added, But Judas who betrayed Him knew the place: for Jesus often resorted thither with His disciples.
(Hom. lxxxiii) Lastly, lest any should say that He had encouraged the Jews to kill Him, in delivering Himself into their hands, He says every thing that is possible to reclaim them. But when they persisted in their malice, and shewed themselves inexcusable, then He gave Himself up into their hands: Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He.
(Hom. lxxxiv) As if to say, Though ye seek Me, ye have nothing to do with these: lo, I give Myself up: thus even to the last hour does He shew His love for His own.
(Hom. lxxxiii) They had often sent elsewhere to take Him, but had not been able. Whence it is evident that He gave Himself up voluntarily; as it follows, Jesus therefore, knowing all things that should come upon Him, went forth, and said unto them, Whom seek ye?
(Hom. lxxxiii) He Himself had blinded their eyes. For that darkness was not the reason is clear, because the Evangelist says that they had lanterns. Though they had not lanterns, however, they should at least have recognised Him by His voice. And if they did not know Him, yet how was it that Judas, who had been with Him constantly also, did not know Him? And Judas also which betrayed Him stood with them. Jesus did all this to shew that they could not have taken Him, or even seen Him when He was in the midst of them, had He not permitted it.
(Hom. lxxxiii) The Evangelist, to shew that it was not their design to do this, but that His power did it, adds, That the saying might be fulfilled which He spoke, Of them which Thou hast given Me, have I lost none. He had said this with reference not to temporal, but to eternal death: the Evangelist however understands the word of temporal death also.
(Hom. lxxxiii) Peter trusting to these last words of our Lord’s, and to what He had just done, assaults those who came to take Him: Then Simon Peter having a sword drew it, and smote the high priest’s servant. But how, commanded as he had been to have neither scrip, nor two garments, had he a sword? Perhaps he had foreseen this occasion, and provided one.
(Hom. lxxxiii. 2) But how could he, who had been forbidden ever to strike on the cheek, be a murderer? Because what he had been forbidden to do was to avenge himself, but here he was not avenging himself, but his Master. They were not however yet perfect: afterwards ye shall see Peter beaten with stripes, and bearing it humbly. And cut off his right ear: this seems to shew the impetuosity of the Apostle; that he struck at the head itself.
(Hom. lxxxiii) He wrought this miracle both to teach us, that we ought to do good to those who suffer, and to manifest His power. The Evangelist gives the name, that those who then read it might have the opportunity of enquiring into the truth of the account. And he mentions that he was the servant of the high priest, because in addition to the miracle of the cure itself, this shews that it was performed upon one of those who came to take Him, and who shortly after struck Him on the face.
(Hom. lxxxiii. 2) He not only restrained Him however by threats, but consoled him also at the same time: The cup that My Father giveth Me, shall I not drink it? Whereby He shews that it was not by their power, but by His permission, that this had been done, and that He did not oppose God, but was obedient even unto death.
(Hom. lxxxiii) That no one however might be disturbed at the sound of the chains, the Evangelist reminds them of the prophecy that His death would be the salvation of the world: Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. Such is the overpowering force of truth, that even its enemies echo it.
He omits his own name out of humility: though he is relating an act of great virtue, how that he followed when the rest fled. He puts Peter before himself, and then mentions himself, in order to shew that he was inside the hall, and therefore related what took place there with more certainty than the other Evangelists could. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. This he mentions not as a boast, but in order to diminish his own merit, in having been the only one who entered with Jesus. It is accounting for the act in another way, than merely by greatness of mind. Peter’s love took him as far as the palace, but his fear prevented him entering in: But Peter stood at the door without.
(Hom. lxxxiii) But that Peter would have entered the palace, if he had been permitted, appears by what immediately follows: Then went out that other disciple who was known to the high priest, and spake unto her who kept the doors, and brought in Peter. He did not bring him in himself, because he kept near Christ. It follows: Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man’s disciples? He saith, I am not. What sayest thou, O Peter? Didst thou not say before, I will lay down my life for thy sake? (Mat. 26:35) What then had happened, that thou givest way even when the damsel asks thee? It was not a soldier who asked thee, but a mean porteress. Nor said she, Art thou this Deceiver’s disciple, but, this Man’s: an expression of pity. Art not thou also, she says, because John was inside.
(Serm. de Petro et Elia.) Therefore did Divine Providence permit Peter 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 obtained pardon, that judges might thereafter have that rule to go by in dispensing pardon. For this reason I suppose the priesthood was not given to Angels; because, being without sin themselves, they would punish sinners without pity. Passible man is placed over man, in order that remembering his own weakness, he may be merciful to others.
(Hom. lxxxiii. 3) As they could bring no charge against Christ, they asked Him of His disciples: The high priest then asked Jesus of His disciples; perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attended to, except His own disciples.
(Hom. lxxxiii) Or, He spoke in secret, but not, as these thought, from fear, or to excite sedition; but only when what He said was above the understanding of the many. To establish the matter, however, upon superabundant evidence, He adds, Why askest thou Me? ask them which heard Me what I said unto them; behold, they know what I said unto them: as if He said, Thou askest Me of My disciples; ask My enemies, who lie in wait for Me. These are the words of one who was confident of the truth of what He said: for it is incontrovertible evidence, when enemies are called in as witnesses.
(Hom. lxxxiii) What should they do then but either disprove, or admit, what He said? Yet this they do not do: it is not a trial they are carrying on, but a faction, a tyranny. Not knowing what to do further, they send Him to Caiaphas: Now Annas sent Him bound to Caiaphas the high priest.
(Hom. lxxxiii) Or, He means that the once fervid disciple was now too torpid, to move even when our Lord was carried away: shewing thereby how weak man’s nature is, when God forsakes him. Asked again, he again denies: They said therefore unto him, Art not thou also one of His disciples? He denied it, and said, I am not.
(Hom. lxxxiii. 3) The Evangelists have all given the same account of the denials of Peter, not with any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God.
(Hom. lxxxiii. 3) But neither did the garden bring back to his memory what he had then said, and the great professions of love he had made: Peter then denied again, and immediately the cock crew.
(Hom. lxxxiii) He was led to Caiaphas before the cock crew, but early in the morning to Pilate. Whereby the Evangelist shews, 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.
(Hom. lxxxiii) 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.
(Hom. lxxxiii. 4) 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 ye 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 unto him, If He were not a malefactor, we would not have delivered Him up unto thee.
(Hom. lxxxiii. 4) 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 hath not sinned according to our law: His offence 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 spake, 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.
(Hom. lxxxiii.) Pilate, wishing to rescue Him from the hatred of the Jews, protracted1 the trial a long time: Then Pilate entered into the judgment hall, and called Jesus.
(Hom. lxxxiii. 4) 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.
(Hom. lxxxiii. 4) If then He was a King by birth, He hath nothing which He hath 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 shews 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, shews that He had no crafty purpose in what He did.
(Hom. lxxxiii) These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short enquiry, What is truth? Pilate said unto Him, What is truth?
(Hom. lxxxiii) He asks not in ignorance, but in order to draw from Pilate himself an accusation against the Jews: Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me.
(Hom. lxxxiii) 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.
(Hom. lxxxiii) Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He hath 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 shews the weakness of an earthly kingdom, that it 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.
(Hom. lxxxiii) Heretics infer from these words that our Lord is a different person (ἀλλότριον) from the Creator of the world. But when He says, My kingdom is not from hence, He does not deprive the world of His government and superintendence, but only shews that His government is not human and corruptible. Pilate therefore said unto Him, Art Thou a King then? Jesus answered, Thou sayest that I am a King.
(Hom. lxxxiii) 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.
(Hom. lxxxiii) He did not say, He has sinned and is worthy of death; yet release Him at the feast; but acquitting Him in the first place, he does more than he need do, and asks it as a favour, that, if they are unwilling to let Him go as innocent, they will at any rate allow Him the benefit of the season: But ye have a custom, that I should release one unto you at the passover.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)