John 18:10-14 – John 18:15-18

John 18:10-14

John 18:10-14

10. Then Simon Peter, having a sword, drew it, and struck the high priest's servant, and cut off his right ear; and the servant's name was Malchus. 11. Jesus therefore said to Peter, Put up thy sword into the sheath. Shall I not drink the cup which my Father hath given me? 12. Then the band, and the captain, and officers of the Jews, took Jesus, and bound him; 13. And led him away to Annas first; for he was father-in-law to Caiaphas, who was the high priest of that year. 14. And Caiaphas was he who had given counsel to the Jews, that it was expedient that one man should die for the people.

10. Then Simon Peter, having a sword, drew it. The Evangelist now describes the foolish zeal of Peter, who attempted to defend his Master in an unlawful manner. Boldly and courageously, indeed, he incurs great risk on Christ’s account; but as he does not consider what his calling demands, and what God permits, his action is so far from deserving praise, that he is severely blamed by Christ. But let us learn that, in the person of Peter, Christ condemns every thing that men dare to attempt out of their own fancy. This doctrine is eminently worthy of attention; for nothing is more common than to defend, under the cloak of zeal, every thing that we do, as if it were of no importance whether God approved, or not, what men suppose to be right, whose prudence is nothing else than mere vanity.

If we saw nothing faulty in the zeal of Peter, still we ought to be satisfied on this single ground, that Christ declares that he is displeased with it. But we see that it was not owing to him that Christ did not turn aside from death, and that his name was not exposed to perpetual disgrace; for, in offering violence to the captain and the soldiers, he acts the part of a highwayman, because he resists the power which God has appointed. Christ having already been more than enough hated by the world, this single deed might give plausibility to all the calumnies which his enemies falsely brought against him. Besides, it was exceedingly thoughtless in Peter to attempt to prove his faith by his sword, while he could not do so by his tongue. When he is called to make confession, he denies his Master; and now, without his Master’s authority, he raises a tumult.

Warned by so striking an example, let us learn to keep our zeal within proper bounds; and as the wantonness of our flesh is always eager to attempt more than God commands, let us learn that our zeal will succeed ill, whenever we venture to undertake any thing contrary to the word of God. It will sometimes happen that the commencement gives us flattering promises, but we shall at length be punished for our rashness. Let obedience, therefore, be the foundation of all that we undertake. We are also reminded, that those who have resolved to plead the cause of Christ do not always conduct themselves so skilfully as not to commit some fault; and, therefore, we ought the more earnestly to entreat the Lord to guide us in every action by the spirit of prudence.

11. Put up thy sword into the sheath. By this command Christ reproves Peter’s action. But we must attend to the reason, which is, that a private individual was not permitted to rise in opposition to those who had been invested with public authority; for this may be inferred from the other three Evangelists, who relate Christ’s general declaration,

He who strikes with the sword shall perish by the sword,
(Matthew 26:52.)

We must also beware of repelling our enemies by force or violence, even when they unjustly provoke us, except so far as the institutions and laws of the community admit; for whoever goes beyond the limits of his calling, though he should gain the applause of the whole world, will never obtain for his conduct the approbation of God.

Note 134. The reader will find our Author’s views on this subject stated fully in the Harmony of the Evangelists, vol. 3, page 244.

Shall I not drink the cup which my Father hath given to me? This appears to be a special reason why Christ ought to be silent, that he might be led as a lamb to be sacrificed, (Isaiah 53:7;) but it serves the purpose of an example, for the same patience is demanded from all of us. Scripture compares afflictions to medicinal draughts; for, as the master of a house distributes meat and drink to his children and servants, so God has this authority over us, that he has a right to treat every one as he thinks fit; and whether he cheers us by prosperity, or humbles us by adversity, he is said to administer a sweet or a bitter draught. The draught appointed for Christ was, to suffer the death of the cross for the reconciliation of the world. He says, therefore, that he must drink the cup which his Father measured out and delivered to him.

In the same manner we, too, ought to be prepared for enduring the cross. And yet we ought not to listen to fanatics, who tell us that we must not seek remedies for diseases and any other kind of distresses, lest we reject the cup which the Heavenly Father presents to us. Knowing that we must once die, (Hebrews 9:27,) we ought to be prepared for death; but the time of our death being unknown to us, the Lord permits us to defend our life by those aids which he has himself appointed. We must patiently endure diseases, however grievous they may be to our flesh; and though they do not yet appear to be mortal, we ought to seek alleviation of them; only we must be careful not to attempt any thing but what is permitted by the word of God. In short, provided that this remain always fixed in our hearts, Let the will of the Lord be done, (Acts 21:14,) when we seek deliveralice from the evils which press upon us, we do not fail to drink the cup which the Lord has given to us.

Note 135. “Le Pere Celeste.”

12. Then the band of soldiers and the captain. It might be thought strange that Christ, who laid the soldiers prostrate on the ground by a single word, now allows himself to be taken; for if he intended at length to surrender to his enemies, what need was there for performing such a miracle? But the demonstration of divine power was advantageous in two respects; for, first, it serves to take away the offense, that we may not think that Christ yielded as if he had been overcome by weakness; and, secondly, it proves that in dying he was altogether voluntary. So far as it was useful, therefore, he asserted his power against his enemies; but when it was necessary to obey the Father, he restrained himself, that he might be offered as a sacrifice. But let us remember that the body of the Son of God was bound, that our souls might be loosed from the cords of sin and of Satan.

13. And led him away to Annas first. The other Evangelists omit this circumstance, because it does not greatly affect the substance of the narrative; for nothing was done there that was worthy of being recorded. Perhaps the convenience of the place induced them to imprison Christ in the house of Annas, till the high priest assembled the council.

The high priest of that year. He does not mean that the office of the high priesthood was annual, as many have falsely imagined, but that Caiaphas was high priest at that time, which appears plainly from Josephus. By the injunction of the Law, this honor was perpetual, and ended only at the death of him who held it; but ambition and intestine broils gave occasion to the Roman governors to dethrone one high priest and put another in his room, at their own pleasure, either for money or for favor. Thus Vitellius deposed Caiaphas, and appointed Jonathan, the son of Annas, to be his successor.

14. Who had given counsel to the Jews. The Evangelist repeats the opinion of Caiaphas, which formerly came under our notice; for God employed the foul mouth of a wicked and treacherous high priest to utter a prediction, (John 11:50,) just as he guided the tongue of the prophet Baham, contrary to his wish, so that he was constrained to bless the people, though he desired to curse them, to gain favor with king Balak, (Numbers 23:7, 8.)

Note 136. Vol. 1: page 453.

John 18:15-18

John 18:15-18

15. And Simon Peter followed Jesus, and another disciple; and that disciple was known to the high priest; therefore he went in with Jesus into the court of the high priest. 16. But Peter stood without at the door. The other disciple, therefore, who was known to the high priest, went out, and spoke to her that kept the door, and brought in Peter 17. Then the maid that kept the door said to Peter, Art not thou also one of that man's disciples? He saith, I am not. 18. And the servants and officers, who had kindled a fire of coals, because it was cold, stood there and warmed themselves; and Simon Peter was also standing with them, and warming himself.

Note 137. “Or Simon Pierre, avec un autre disciple, suyvoit Jesus.” — “Now Simon Peter, with another disciple, followed Jesus.”

Note 138. “Et parla a la portiere, laquelle fit entrer Pierre;” — “and spoke to her that kept the door, who brought in Peter.”

15. And another disciple. Some have been led astray, by a slight conjecture, to suppose that this disciple was the Evangelist John, because he is accustomed to speak of himself without mentioning his name. But what intimacy with a proud high priest could John have, who was a mean fisherman? And how was it possible for him, being one of Christ’s household, to be in the habit of visiting the house of the high priest? It is more probable that he was not one of the twelve, but that he is called a disciple, because he had embraced the doctrine of the Son of God.

Note 139. “Nostre Evangeliste.”

John is not very exact in arranging the narrative, being satisfied with drawing up a brief summary; for, after having related that Peter once denied Christ, he intermingles other matters, and afterwards returns to the other two denials. Inattentive readers were led by this circumstance to conclude that the first denial took place in the house of Annas. The words, however, convey no such meaning, but rather state clearly that it was the high priest’s maid that constrained Peter to deny Christ. We must, therefore, understand that, when Christ was brought before the high priest, admission was not granted to any person who chose, but that the disciple who was known to the high priest requested, as a personal favor, that Peter might be admitted. There is no reason to doubt that godly zeal was the motive that induced both of them to follow Christ; but since Christ had plainly declared that he spared Peter and the others, he who was so weak would have found it to be far better for him to groan and pray in some dark corner than to go into the presence of men. He now undertakes, with great earnestness, the performance of a duty from which Christ had released him; and when he comes to the confession of faith, in which he ought to have persevered even to death, his courage fails. We ought always to consider what the Lord requires from us, that those who are weak may not undertake what is not necessary.

17. Then the maid that kept the door said to Peter. Peter is introduced into the high priest’s hall; but it cost him very dear, for, as soon as he sets his foot within it, he is constrained to deny Christ. When he stumbles so shamefully at the first step, the foolishness of his boasting is exposed. He had boasted that he would prove to be a valiant champion, and able to meet death with firmness; and now, at the voice of a single maid, and that voice unaccompanied by threatening, he is confounded and throws down his arms. Such is a demonstration of the power of man. Certainly, all the strength that appears to be in men is smoke, which a breath immediately drives away. When we are out of the battle, we are too courageous; but experience shows that our lofty talk is foolish and groundless; and, even when Satan makes no attacks, we contrive for ourselves idle alarms which disturb us before the time. The voice of a feeble woman terrified Peter: and what is the case with us? Do we not continually tremble at the rustling of a falling leaf? A false appearance of danger, which was still distant, made Peter tremble: and are we not every day led away from Christ by childish absurdities? In short, our courage is of such a nature, that, of its own accord, it gives way where there is no enemy; and thus does God revenge the arrogance of men by reducing fierce minds to a state of weakness. A man, filled not with fortitude but with wind, promises that he will obtain an easy victory over the whole world; and yet, no sooner does he see the shadow of a thistle, than he immediately trembles. Let us therefore learn not to be brave in any other than the Lord.

I am not. This does not seem, indeed, to be an absolute denial of Christ; but when Peter is afraid to acknowledge that he is one of Christs disciples, it amounts to an assertion that he has nothing to do with him. This ought to be carefully observed, that no one may imagine that he has escaped by acting the part of a sophist, when it is only in an indirect manner that he shrinks from the confession of his faith.

18. And Simon Peter was standing with them. When the evangelist adds that Peter was standing near the fire, along with the others and servants, this serves to connect the various parts of the narrative, as we shall afterwards see. But this shows how great was Peter’s stupidity, when, without the least concern, he warmed himself along with a multitude of wicked men, after having denied his Master; though it is possible that he may have been restrained by fear lest, in going out of the high priest’s house, he should fall into another danger of the same kind.