ACC ~ John 18 v15 - 18

OVERVIEW:

John begins his account of Jesus’ contemptible treatment with the temptation of Peter (AUGUSTINE). He also includes himself in the narrative, although not by name but rather self-effacingly as the one “whom Jesus loved” (AUGUSTINE, CHRYSOSTOM). In contrast to the other disciples, Peter and John are quite brave in seeking out what was happening to Jesus (CYRIL). Since John was known to the high priest, he is able to get Peter inside the courtyard (CHRYSOSTOM, THEODORE).

Just as Peter took his eyes off Jesus when he attempted walking on water, so now when Peter is questioned about Jesus, he denies knowing him and stumbles into the sea (ROMANUS), in effect denying his own Christianity (AUGUSTINE). The humbling he undergoes here, however, prepares him for humility later in dealing with others who have sinned (CHRYSOSTOM). He later recovers his footing through tears of repentance (ORIGEN). The coldness at the time of the vernal equinox (AUGUSTINE), when it normally would not have been cold (AMBROSE), contributes to the smothering of the fire of love in Peter’s heart (GREGORY THE GREAT). The cold and darkness that accompanied our Lord’s passion was indicative of the love that had grown cold and the spiritual darkness that enveloped the earth (EUSEBIUS).

18:15 | Peter and the Other Disciple

JOHN BEGINS WITH PETER’S TEMPTATIONS

AUGUSTINE: The temptation of Peter, which took place during the time that the Lord was enduring these injuries, is not placed by all Evangelists in the same order. Matthew and Mark first narrate the injuries inflicted on the Lord and then this temptation of Peter. [1] Luke first describes Peter’s temptation, and only after this does he record the reproaches borne by the Lord. [2] John begins with Peter’s temptation but then introduces some verses that record what the Lord had to bear, appending the statement that the Lord was sent away from Annas to Caiaphas the high priest, and then at this point he resumes and sums up what he had been relating about Peter’s temptation in the house to which Jesus was first conducted. He then gives a full account of that incident and thereafter reverts to the succession of events that happened to the Lord, telling us how Jesus was brought to Caiaphas. [3] HARMONY OF THE GOSPELS 3.6.21. [4]

[1] See Mt 26:57-75; Mk 14:53-72.

[2] Lk 22:54-23:12.

[3] The Evangelists indicate three distinct episodes of recognition and denial with Peter and Jesus, respectively, but do not refer to the same facts in detail.

[4] NPNF 1 6:187**; CSEL 43:292-93.

WHO IS THE OTHER DISCIPLE?

AUGUSTINE: Who that other disciple is we cannot affirm with confidence because it is left unnoticed here. But it is in this way that John usually refers to himself, with the addition “whom Jesus loved.” [1] Perhaps, therefore, it is he also in the present case. TRACTATES ON THE GOSPEL OF JOHN 113.2. [2]

[1] See Jn 13:23; 19:26.

[2] NPNF 1 7:418; CCL 36:636.

JOHN IS AGAIN SELF-EFFACING

CHRYSOSTOM: Who is that other disciple? It is the writer himself. And why doesn’t he name himself? When he lay on the bosom of Jesus, he with reason concealed his name. But now why does he do this? He does it for the same reason. Here also he mentions a deed greatly to his credit, that when all had run away, John followed. Therefore John conceals himself and puts Peter before him. He was obliged to mention himself so that you might understand that he narrates more exactly than the rest what took place in the hall since he was there inside. But observe how he detracts from his own praise. For, in case anyone should ask, “How, when all had retreated, did this man enter in farther than Simon?” he says that he “was known to the high priest,” so that no one should wonder that he followed, or admire him for his courage. HOMILIES ON THE GOSPEL OF JOHN 83.2. [1]

[1] NPNF 1 14:308**.

THE BRAVERY OF PETER AND JOHN

CYRIL OF ALEXANDRIA: While the other disciples, it seems, were panic-stricken and fled from the present wrath of the murderers, Peter (who was always moved by a more fervent passion) clings to his love for Christ and follows him at the peril of his own life, as he watched the chain of events unfold. The other disciple accompanying him (and with similar courage) sustained a similar resolution. This was John, the truly pious writer of this divine work. For he calls himself that other disciple without giving himself a definite name. He did not want to seem boastful, and he abhorred the appearance of being better than the rest. For the crowning achievements of virtue, if shown by any of the righteous, are never trumpeted to the world by their own mouth. For it very ill becomes someone to win praise out of his own mouth rather than the conversation of other people. COMMENTARY ON THE GOSPEL OF JOHN 11.12. [1]

[1] LF 48:579**.

18:16 | Peter Is Brought In

PETER, THOUGH AFRAID, STILL FOLLOWS

CHRYSOSTOM: But the wonder is that Peter, even though he was so afraid, still came even as far as the hall when the others had retreated. His coming this far was caused by love. He did not enter, however, because he was distressed and afraid. For the Evangelist has recorded these things to pave the way for excusing his denial. But with regard to himself, he does not set it down as any great matter that he was known to the high priest. And yet, since he had said that he alone went in with Jesus (in case you might think he was bragging), he also gives the reason why he went in. And that Peter would have also entered, had he been permitted, he shows by what happens next. For when John went out and asked the servant girl who kept the door to bring in Peter, he immediately came in. But why didn’t John bring him in himself? It was because he clung to Christ and followed him. This is why he asked the woman to bring Peter in. HOMILIES ON THE GOSPEL OF JOHN 83.2. [1]

[1] NPNF 1 14:308-9**

PETER AFRAID TO GO IN ALONE

THEODORE OF MOPSUESTIA: After he had showed his power through these things, our Lord surrendered voluntarily and was bound. First they took him to Annas, who was the father-in-law of Caiaphas the high priest. His disciples Simon Peter and John, who wrote this Gospel, followed him. John, who was known to the high priest, went into the courtyard without fear. Simon … stayed alone outside the gate because he lacked the courage to go in alone and knew no one on the inside. John, when he saw that Simon did not get in, went out and told the woman guarding the gate to let him in. Actually, John’s frankness allowed him to be familiar with the high priest. COMMENTARY ON JOHN 7.18.16. [1]

[1] CSCO 4 3:326.

18:17 | I Am Not

THE MAIDEN AND THE WAVES

ROMANUS MELODUS:

Forgetful of the fearful waves

And changed by the remark of the maiden,

Peter said, “Christ, God,

When I was sinking in the waves, I was frightened, and with reason.

Calling out to Thee, I have fallen, through my denial;

But weeping, I cry to Thee:

Hasten, Holy One, save Thy Sheep.”

Another kind of deep water is here on land, the maidservant;

But as I find a pilot for the future

I flee to Thee for refuge as to a harbor.

Lord, I shall shed my tears of intercession to you,

And hence I shall cry out to you:

“Hasten, Holy One, save Thy sheep.”

O Good Shepherd, Thou who hast placed His Spirit in the flocks,

Hasten, Holy One, save Thy sheep.

KONTAKION ON PETER’S DENIAL 18, PROOIMION 1-3.

PETER DENIES HIS CHRISTIANITY

AUGUSTINE: See how the pillar of greatest strength has at a single breath of air trembled to its foundations. Where now is all that boldness of the one who made promises and who had such overweening confidence in himself beforehand? What now of those words when he said, “Why can’t I follow you now? I will lay down my life for your sake.” [1] Is this the way to follow the Master—to deny his own discipleship? Is this the way one lays down his life for the Lord—frightened at a maidservant’s voice that might compel us to the sacrifice? But is it any wonder that God foretold what was true, and human beings presumptuously imagined what was false? Assuredly in this denial of the apostle Peter, which had now entered on its first stage, we ought to take notice that not only is Christ denied by one who says that he is not Christ, but by someone also who, while really a Christian, himself denies that he is so. For the Lord did not say to Peter, “You shall deny that you are my disciple” but “you shall deny me.” [2] He denied him, therefore, when he denied that he was his disciple. And what else did such a form of denial imply but a denial of his own Christianity? [3] … How many afterward, not only old men and women who have had long lives already, but even boys and girls—along with an innumerable company of holy martyrs with brave hearts who by a violent death entered the kingdom of heaven—how many end up doing what at that moment Peter was unable to do who received the keys of that kingdom? It is here we see why it was said, “Let these go their way,” when Jesus, who has redeemed us by his own blood, gave himself for us. It was so that the saying that he spoke might be fulfilled, “Of those whom you have given me, I have lost none.” For assuredly, if Peter had gone away after denying the Christ, what else would have awaited him but destruction? TRACTATES ON THE GOSPEL OF JOHN 113.2. [4]

[1] Jn 13:37.

[2] Mt 26:34.

[3] Augustine then speaks of the legitimacy of using the anachronistic term Christian.

[4] CCL 36:636-37; NPNF 1 7:418-19**.

PETER HUMBLED FOR THE FUTURE

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. [1]

[1] PG 50:728.

PETER LATER RECOVERS HIS FOOTING THROUGH WEEPING

ORIGEN: Peter had once almost been lost and taken away from the consecration of the apostolic number by the instigation of the devil through the mouth of the maidservant of the high priest. But when Jesus simply looked on him and turned toward him the lines of his gentle face, he immediately came to himself and, recovering his footing, wept bitterly. Peter, looked on by God in this way, recovered by weeping his place that he had lost by denying. HOMILIES ON LEVITICUS 16.7.3. [1]

[1] FC 83:275-76**; GCS 29(6):505.

18:18 | Because It Was Cold

COOL DURING THE VERNAL EQUINOX

AUGUSTINE: It was not winter, and yet it was cold, as it often is at the vernal equinox. [1] TRACTATES ON THE GOSPEL OF JOHN 113.3. [2]

[1] But see Ambrose below.

[2] CCL 36:637; NPNF 1 7:419*.

PETER FROZEN IN HIS DENIAL

AMBROSE: The Evangelist John says, “It was cold.” If we consider the season, it could not have been cold. [1] But it was cold where Jesus was not acknowledged, where there was none to see the light, where the consuming fire [2] was denied. Peter stood beside the brazier, because he felt he was freezing. Evil is the … flame [that night]. It burns but does not warm. Evil is the hearth that scatters a soot of error even on the minds of the saints because even the inner eyes of Peter were darkened. EXPOSITION ON THE GOSPEL OF LUKE 10.76. [3]

[1] Ambrose uses what he perceives as a deliberate incongruity in a detail of John’s account to launch into a spiritual interpretation of the cold.

[2] Deut 4:24; Heb 12:29.

[3] CCL 14:368.

THE FIRE OF LOVE SMOTHERED

GREGORY THE GREAT: The fire of love was smothered in Peter’s breast, and he was warming himself before the coals of the persecutors, that is, he was warming himself with the love of this present life, which only increased his weakness. MORALS ON THE BOOK OF JOB 2.2.2. [1]

[1] LF 18:68**; ODGM 1 1:162.

LOVE GROWS COLD

EUSEBIUS OF CAESAREA: See how clearly this description of the day of our Savior’s passion, a day in which “there shall be no light,” [1] was fulfilled, since “from the sixth hour to the ninth hour there was darkness over all the earth.” [2] And also the “frost and cold,” [3] since according to Luke: “They led Jesus to the palace of the high priest. And Peter followed afar off. And while they kindled a fire in the midst of the hall, he sat down,” [4] according to Mark, with the others to warm himself. And John, too, especially mentions the cold, saying, “The servants and the ministers stood, having made a fire of coals, for it was cold, and they warmed themselves.” And this day, he says, was known to the Lord and was not night. It was not day, because, as has been said already, “there shall be no light.” [5] This was fulfilled when “from the sixth hour there was darkness over all the earth until the ninth hour.” [6] Nor was it night, because “at eventide it shall be light” [7] was added, which also was fulfilled when the day regained its natural light after the ninth hour. PROOF OF THE GOSPEL 6.18. [8]

JESUS’ TRIAL JOHN 18:19-24

[1] Zech 14:6.

[2] Mt 27:45.

[3] Zech 14:6.

[4] Lk 22:54-55.

[5] Zech 14:6.

[6] Mt 27:45.

[7] Zech 14:6.

[8] POG 2:34-35**.

OVERVIEW:

In the questioning of Jesus that follows, the high priest searches for evidence of sedition (CHRYSOSTOM). But Jesus’ reply demonstrates that he has never had anything to hide the whole time he has been with them (AUGUSTINE). Having spoken “openly to the world” indicates not only that he has nothing to hide but that what was formerly hidden in shadows in the Law is now fully revealed in him (CYRIL).

Jesus talks back to the one who strikes him instead of turning the other cheek, but in reality he goes further in preparing not only his other cheek but his entire body to be struck with the nails of the cross (AUGUSTINE). His humility and patience are evident in calling his interrogator a priest who he knew in reality made a sacrilege out of the priesthood (CYPRIAN). It is obvious that what Jesus experienced was not a trial but a conspiracy (CHRYSOSTOM). Christ the Lord of all truly is a pattern for us of humility, gentleness and forbearance (CYRIL). They had taken Jesus to Annas first because he was Caiaphas’s father-in-law and because his house may have been on the way. But now they bind Jesus and send him to Caiaphas, who was high priest that year, a position he occupied in alternate years with his father-in-law (AUGUSTINE).

18:19 | Caiaphas Asks About Jesus’ Disciples and Teaching

SEEKING TO PROVE SEDITION

CHRYSOSTOM: O the wickedness! Though he had continually heard him speaking in the temple and teaching openly, he now wants to be informed. For since they had no charge to bring, they inquired concerning his disciples—perhaps where they were, why he had collected them, with what intention and on what terms. And this he said because he wanted to prove that Jesus was a seditious person and a rebel since no one listened to him except them alone, as though his were some factory of wickedness. HOMILIES ON THE GOSPEL OF JOHN 83.3. [1]

[1] NPNF 1 14:309**.

18:20-21 | Nothing to Hide

HAD JESUS SPOKEN OPENLY?

AUGUSTINE: A question occurs that ought not to be passed over: Why did the Lord Jesus say, “I spoke openly to the world” and in particular what he afterward added, “In secret have I said nothing”? Even in the latest discourse that he had delivered to the disciples after supper, didn’t he say to them, “These things have I spoken unto you in proverbs. But the hour is coming when I shall no more speak to you in proverbs, but I shall show you plainly of my Father”? [1] If, then, he did not speak openly even to the more intimate company of his disciples but gave the promise of a time when he would speak openly, how was it that he spoke openly to the world? And still further, as is also testified on the authority of the other Evangelists, to those who were truly his own, in comparison with others who were not his disciples, he certainly spoke with much greater plainness when he was alone with them at a distance from the multitudes. For then he unfolded to them the parables that he had uttered in obscure terms to others. What then is the meaning of the words “in secret have I said nothing”? It is … as if he had said, There were many who heard me. And … he spoke out in the open where many heard him. But then again it was not so openly spoken that they understood him, because they did not. And even what he spoke to his disciples when he was alone with them was certainly not in secret. For who is going to speak in secret in front of that many people? … And so, the very things that they had heard without understanding were the kinds of things that could not with any justice or truth be turned into a criminal charge against him. And as often as they tried by their questions to find something to accuse him of, he gave them such replies as utterly upset all their plots, leaving no ground for the calumnies they devised. TRACTATES ON THE GOSPEL OF JOHN 113.3. [2]

[1] Jn 16:25.

[2] CCL 36:638**; NPNF 1 7:419.

THE LAW WAS OBSCURE, CHRIST IS CLEAR

CYRIL OF ALEXANDRIA: It would be fruitless, Christ says, to consider as obscure something universally known. And how can it be right to set up a pretence of ignorance when something is fully known? This is what Christ seems to us to be saying, with the object of releasing himself from the charges that had been fabricated and maliciously devised against him by the malice of the leaders of the people. But I think, also, that there is a suggestion of another meaning. For he says, “I have spoken openly to the world,” that is to say, the words given to you by the mediation of Moses come in types and shadows and do not teach expressly the will of God but rather create a vision of the actual truth beyond themselves. And, wrapped up in the obscurity of the letter, they do not completely reveal the knowledge of those things that we need. “I have spoken openly to the world.” And, apart from riddles and the shadow of the form of that which is good, I set before you the right way and pointed out the straight path of a life directed toward God without any tortuous turnings. I spoke to the world—not, he says, to the one nation of the Israelites. If the whole world does not yet know me, it will know in due time. “I always taught in the synagogues.” We can scarcely fail to see what he means here. He reminds those of the Jews who were in his presence, I think—however reluctant they were—of the prophecies that spoke about him. For what did the divine Isaiah say, putting the words in Christ’s mouth? “I have not spoken in secret, in a dark place of the earth.” [1] And again: “I have spread out my hands all the day unto a disobedient and rebellious people.” [2] For what else can “not speaking in secret, in a dark place” mean, but teaching openly and speaking in places where there is no small gathering of hearers? COMMENTARY ON THE GOSPEL OF JOHN 11.13. [3]

[1] Is 45:19.

[2] Is 65:2.

[3] LF 48:583**.

18:22 | One of the Officers Struck Jesus

JESUS GOES FURTHER THAN WHAT HE COMMANDS

AUGUSTINE: If we consider who it was that received the blow, might we not well feel the wish that he who struck it were either consumed by fire from heaven, or swallowed up by the gaping earth, or seized and carried off by devils or visited with some other or still heavier punishment of this kind? For couldn’t the one who made the world have commanded any one of these to happen by his power, unless he wanted rather to teach us the patience that overcomes the world? Someone will say here, Why didn’t he do what he himself commanded? [1] He should not have answered the one who struck him but should have instead turned to him the other cheek. But he actually goes further than this. Didn’t he answer truthfully, meekly and righteously, and at the same time prepare not only his other cheek for him who was going to strike it again, but in fact his whole body to be nailed to the tree? In this way he showed what needed to be shown, namely, that those great precepts of his are to be fulfilled not outwardly or ostentatiously but by the preparation of the heart. For even an angry person may visibly hold out his other cheek. How much better, then, is it for one who is peaceful to make a truthful answer and with tranquil mind hold himself ready for the endurance of heavier sufferings to come? Happy is the one who, in all that he suffers unjustly for righteousness’ sake, can truthfully say, “My heart is ready, O God, my heart is ready.” For this is what makes it possible to say, “I will sing and give praise.” [2] TRACTATES ON THE GOSPEL OF JOHN 113.4. [3]

[1] See Mt 5:39.

[2] Ps 57:7 (56:8 LXX).

[3] NPNF 1 7:419-20*; CCL 36:639.

18:23 | What Was Wrong?

TRUE AND FALSE PRIESTS

CYPRIAN: With that humility that taught us also to he humble, he still called him 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, “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, “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. [1]

[1] ANF 5:366; Letter 3.2 in CCL 3B:13.

NOT A TRIAL, BUT A CONSPIRACY

CHRYSOSTOM: See how the judgment hall is full of commotion, trouble, passion and confusion? The high priest deceitfully and treacherously questions Jesus. Christ answers in a straightforward way, which was only right. And so what should be done next? They should either disprove or admit what he said. And yet, this is not what they do. Instead, a servant hits him. It is not a trial they are carrying on but a conspiracy and a tyranny. Not knowing what else to do, they send him to Caiaphas. HOMILIES ON THE GOSPEL OF JOHN 83.3. [1]

[1] NPNF 1 14:309**.

WHAT IF SOMEONE OFFENDS US?

CYRIL OF ALEXANDRIA: When a brother happens to have words with us and lets fall some troublesome expression, we often think that we are justified to be enraged with the fury of dragons and ceaselessly pelt him with a storm of words in return for one. We neglect to grant forgiveness to human littleness, or to consider the frailty of our common humanity, or to bury the passions that arise in brotherly love. We neglect to look to Jesus himself, the author and perfecter of our faith. [1] Instead, we eagerly seek to avenge ourselves even though holy Scripture declares in one place, “He who pursues vengeance pursues it to his own death,” [2] and in another place, “Let none of you harbor resentment in your heart against your brother.” [3] Rather, let Christ the Lord of all be a pattern for us of gentleness to one another and exceedingly great forbearance. For he said to us concerning this very thing, “A disciple is not above his master, nor a servant above his lord.” [4] COMMENTARY ON THE GOSPEL OF JOHN 11.13. [5]

[1] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

[2] Prov 11:19.

[3] Zech 7:10.

[4] Mt 10:24.

[5] LF 48:588*.

18:24 | Bound and Sent to Caiaphas

ANNAS AND CAIAPHAS AS HIGH PRIESTS

AUGUSTINE: “And Annas sent him bound unto Caiaphas the high priest.” To Caiaphas, according to Matthew’s account, [1] he was led at the outset because he was the high priest that year. For both the pontiffs are to be understood as in the habit of acting year by year alternately, that is, as chief priests. And these were at that time Annas and Caiaphas, as recorded by the Evangelist Luke, when telling of the time when John, the Lord’s forerunner, began to preach the kingdom of heaven and to gather disciples. For he says, “Under the high priests Annas and Caiaphas, the word of the Lord came on John, the son of Zachariah, in the wilderness.” [2] … Accordingly, these two pontiffs fulfilled their years in turn, and it was the year of Caiaphas when Christ suffered. And so, according to Matthew, when Jesus was apprehended, he was taken to him. But first, according to John, they came with him to Annas, not because he was his colleague but his father-in-law. And we must suppose that it was by Caiaphas’s wish that it was so done or that their houses were so situated that Annas could not properly be overlooked by them as they passed on their way. TRACTATES ON THE GOSPEL OF JOHN 113.5. [3]

[1] Mt 26:57.

[2] Lk 3:2.

[3] NPNF 1 7:420**; CCL 36:639.