ACC ~ John 18 v15

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**.