Arrest, Peter’s sword, and Pilate (John 18:4–19:8)
spoke everything calmly, and neither from the voice did Judas or the rest recognize him, except when he wished.
Because of the disciples’ weaknesses he puts them outside trials as God; he always keeps the disciples, only letting Judas perish by preferential wickedness.
as he wished to die for the teacher, he did thishishis. Peter, taking courage from what Jesus did, himself also did this. And let no one accuse Peter as a murderer, since he did this not defending himself but the teacher; yet they were still incomplete. Through the type he shows that the Jews will be empty of every right hearing.
Binding him they fulfilled Isaiah’s word: “Let us bind the righteous” (Isaiah 3:10 LXX sense). The Lord was bound so that he might free us from devilish bonds.
John went in with Jesus among the crowd unrecognized, and then as known he spoke to the doorkeeper and brought Peter in.
He asked what he taught his own disciples, asked him whether he agrees with what is through Moses or introduces another teaching and what his disciples are persuaded of, so that if he finds him opposing Moses’ things he may hand them also over to the Jews as God-fighters.
He exposes him pretending not to know things spoken in the open. And if he taught all things openly, the secret things said about him by some are not acceptable. Ask the servants who earlier marveled at the teaching and now are arresting me.
And without being ordered the servant struck Christ, since Christ himself hinted saying “see, these know”—those who once heard and praised—and wanting to free himself from the suspicion that he was among those not marveling, he himself did this; for he would not have spoken something fitting so as to be moved from this to strike him. He exposes the servant wronging him not only because he simply struck him, but because having earlier marveled he now without finding fault dishonored him.
When the evil one shook Peter he was defeated of his promise.
They did not kill him themselves as being under Romans, so that they might not be punished by Pilate.
Honoring the type they did not enter—that is, a sheep; for they were going to sacrifice the Passover according to the law that had no force among them. Or he calls Passover the whole feast, or that it was preparation day, when also the old Passover happened.
Without cause they declared that he had justly been handed over; they call a reasonable cause their arresting him, as if they err in doing nothing unjust. If your law also punishes the guiltless, judge him yourselves. Clear proof that the Lord suffered willingly: from what, knowing, he foretold that he was going to be handed over to the nations to be crucified.
As having fallen from rule—for they were under Romans—they said this. Or it is not permitted to crucify him; for so they wished, that they might also parade the manner of his end. Or that he calls himself king and the charge is public and it belongs to you to put him to death.
He says these things wanting to free him.
The angels were quiet while their king was insulted, understanding the economy of Christ’s presence.
He looses Pilate’s anxiety persuading that he is not a rebel but king of heaven and earth. Therefore Pilate is without defense, not as killing him as a blasphemer but as a favor to the Jews.
For this I became man and was born from Mary, that driving falsehood and the devil from the world I may show the divine nature reigning over all.
He did not make himself Son of God, but as Son of God he made himself man, remaining unchangeably as
Greek
ἐλάλει καὶ οὐδὲ ἀπὸ τῆς φωνῆς οὔτε ὁ Ἰούδας οὔτε οἱ λοιποὶ ἐπεγίνωσκον αὐτόν, εἰ ® μὴ ὅτε ἠθέλησεν. 576 {3Jο 18, 8 9}3∆ιὰ τὰς τῶν μαθητῶν ἀσθενείας ἔξω ποιεῖται αὐτοὺς πειρασμῶν ὡς θεός· φυλάσσει τοὺς μαθητὰς ἀεί, μόνον τὸν Ἰούδαν τῇ προαιρετικῇ κακίᾳ ἐάσας ἀπολέσθαι. 577 {3Jο 18, 10}3Ὡς θέλων ὑπεραποθανεῖν τοῦ διδασκάλου ἐποίησε τοῦτο. θαρρήσας ὁΠέτρος οἷς ἐποίησεν ὁ Ἰησοῦς καὶ αὐτὸς ἐποίησε τοῦτο. καὶ μὴ ὡς ἀνδροφόνον τις καταιτιάσθω τὸν Πέτρον, ὅπου γε οὐχ ὡς ἑαυτῷ ἀμύνων, ἀλλὰ τῷ διδα σκάλῳ ἐποίησε τοῦτο· πλὴν καὶ ἔτι ἀτελεῖς ἦσαν. διὰ τοῦ τύπου δείκνυσιν, ὅτι πάσης δεξιᾶς ἀκοῆς ἔρημοι ἔσονται οἱ Ἰουδαῖοι. 578 {3Jο 18, 12}3∆ήσαντες αὐτὸν ἐπλήρωσαν τὸ εἰρημένον Ἠσαΐου «δήσωμεν τὸν δίκαιον». ἐδεσμεύθη ὁ κύριος, ἵνα δεσμῶν ἡμᾶς ἀπαλλάξῃ διαβολικῶν. 579 {3Jο 18, ® 15 16}3Συνεισῆλθεν ὁ Ἰωάννης τῷ Ἰησοῦ μετὰ τοῦ ὄχλου ἀγνώστως καὶ τότε ὡς γνωστὸς εἶπε τῇ θυρωρῷ καὶ εἰσήγαγε τὸν Πέτρον. 580 {3Jο 18, 19}3Ἠρώτα τί ἐδίδασκε τοὺς ἑαυτοῦ μαθητάς, ἠρώτα αὐτόν, εἰ συναινεῖ τοῖς διὰ Μωυσέως ἢ ἀλλοίαν διδασκαλίαν εἰσάγει καὶ ποῖα πείθονται οἱ αὐτοῦ μαθηταί, ἵνα ἐὰν εὑρήσῃ αὐτὸν τοῖς Μωυσέως ἐναντιούμενον παραδῷ καὶ αὐτοὺς ὡς θεομάχους τοῖς Ἰουδαίοις. 582 {3Jο 18, –21}3Ἐλέγχει αὐτὸν προσποιούμενον ἀγνοεῖν τὰ ἐν φανερῷ εἰρημένα. εἰ δὲ πάντα φανερῶς ἐδίδαξεν, τὰ λεγόμενα παρά τισι [τὰ] περὶ αὐτοῦ ἀπόκρυφα οὐκ εἰσὶ δεκτά. τοὺς ὑπηρέτας ἐρώτησον τοὺς πρῴην μὲν οὖν θαυμάσαντας τὴν διδασκαλίαν, νῦν δέ με συλλαμβανομένους. 583 {3Jο 18, ® 22 23}3Καὶ μὴ προσταχθεὶς ὁ ὑπηρέτης ἔτυψε τὸν Χριστόν, ἐπειδὴ αὐτὸς ὑπέ δειξεν ὁ Χριστὸς λέγων «ἴδε οὗτοι οἴδασιν» οἵ ποτε ἀκούσαντες καὶ ἐπαινέσαντες, καὶ θέλων ἑαυτὸν ἀπαλλάξαι τῆς ὑποψίας, ὅτι τῶν οὐ θαυμαζόντων ἦν, αὐτὸς ἐποίησε τοῦτο· οὐ γὰρ ἂν ἀκολούθως τι ἐλάλησεν, ἵνα ὡς ἐκ τούτου κινηθεὶς τύψῃ αὐτόν. ἐλέγχει τὸν ὑπηρέτην ἀδικοῦντα οὐ μόνον, ὅτι ἁπλῶς αὐτὸν ἔτυψεν, ἀλλ' ὅτι πρῴην θαυμάσας, νῦν δὲ ἐπ' οὐδενὶ καταγνοὺς ἠτίμασεν αὐτόν. 584 {3Jο 18, 25}3Τοῦ πονηροῦ σείσαντος τὸν Πέτρον ἡττήθη τῆς ὑποσχέσεως. 585 {3ςο 18, 28}3Ἑαυτοῖς οὐκ ἀνεῖλον ὡς ὑπὸ Ῥωμαίους ὄντες, ἵνα μὴ τιμωρηθῶσιν ὑπὸ τοῦ Πιλάτου. 586 {3Jο 18, 28}3Τὸν τύπον τιμῶντες οὐκ εἰσῆλθον, ὅ ἐστι πρόβατον· ἔμελλον γὰρ θύειν τὸ πάσχα κατὰ τὸν νόμον τὸν οὐδὲν ἰσχύοντα παρ' αὐτοῖς. ἢ πάσχα ὅλην τὴν ἑορτὴν λέγει ἢ ὅτι τῇ παρασκευῇ, ὅτε καὶ τὸ παλαιὸν ἐγίνετο πάσχα. 587 {3Jο 18, ® 30 31}3Ἄνευ αἰτίας ἀπεφήναντο δικαίως αὐτὸν παραδεδόσθαι, αἰτίαν εὔλογον λέγουσι τὸ ὑπ' αὐτῶν συλληφθῆναι ὡς πλανώμενοι μηδὲν ποιεῖν ἄδικον αὐτούς. εἰ ὁ νόμος ὑμῶν καὶ τὸν ἀναίτιον κολάζει, κρίνατε αὐτὸν ὑμεῖς.σαφὲς τεκμήριον ὅτι ἑκὼν ὁ κύριος ἔπασχεν, ἐξ ὧν εἰδὼς προεῖπεν, ὅτι ἤμελλε τοῖς ἔθνεσι παραδοθῆναι ἐπὶ τὸ σταυρωθῆναι. 588 {3Jο 18, 31}3Ὡς ἐκπεσόντες τῆς ἀρχῆς–ἦσαν γὰρ ὑπὸ Ῥωμαίους–εἶπον τοῦτο. ἤτοι οὐκ ἔξεστι σταυρῶσαι αὐτόν· οὕτω γὰρ ἤθελον, ἵνα καὶ τὸν τρόπον τῆς αὐτοῦ τελευτῆς ἐκπομπεύσωσιν. ἢ ὅτι βασιλέα ἑαυτὸν λέγει καὶ ἔστι δημόσιον τὸ ἔγκλημα καὶ σοὶ ἀνῆκε θανατῶσαι αὐτόν. 589 {3ςο 18, 35}3Ταῦτα λέγει βουλόμενος αὐτὸν ἀπαλλάξαι. 590 {3Jο 18, 36}3Οἱ ἄγγελοι ἡσύχαζον τοῦ βασιλέως αὐτῶν ὑβριζομένου ἐννοοῦντες τὴν οἰκονομίαν τῆς τοῦ Χριστοῦ παρουσίας. 591 {3Jο 18, 36}3Λύει τὴν ἀγωνίαν Πιλάτου πείθων, ὅτι οὐκ ἔστιν ἀντάρτης, ἀλλὰ βασιλεὺς οὐρανοῦ καὶ γῆς. διὸ ἀναπολόγητος ὁ Πιλᾶτος οὐχ ὡς βλάσφημον αὐτὸν φονεύσας, ἀλλὰ πρὸς χάριν Ἰουδαίων. 592 {3Jο 18, 37}3Ἐγὼ διὰ τοῦτο γέγονα ἄνθρωπος καὶ ἐγεννήθην ἐκ Μαρίας, ἵνα τὸ ψεῦδος καὶ τὸν διάβολον ἐκ τοῦ κόσμου ἀπελάσας ® βασιλεύουσαν ἀποδείξω πάντων τὴν θείαν φύσιν. 593 {3Jο 19, 7 8}3Οὐχ υἱὸν θεοῦ ἑαυτὸν ἐποίησεν, ἀλλ' ὡς θεοῦ υἱὸς ἄνθρωπον ἑαυτὸν ἐποίησεν ἀτρέπτως μείνας ὡς
About this text
Ammonius of Alexandria, Fragmenta in Joannem (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 85 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.