Second, concerning the condemnation of Christ.
26. And they led him to Annas first. Here begins the second principal part, in which he treats of the condemnation of Christ; and because a manifold examination preceded his condemnation, this part is divided into three. In the first he treats of the examination conducted by Annas: second, by Caiaphas, at the place: And Annas sent him bound: third, under Pilate, at the place: They lead Jesus therefore to Caiaphas.
In the first, three things are noted: a defect of judgment, a defect of testimony, and the infliction of abuse; which are noted in this, that Christ is first presented to an unjust judge: second, he is denied by Peter, at the place: Now Simon Peter followed Jesus: third, he is examined, at the place: The high priest therefore questioned Jesus.
27. (Verse 13). As regards therefore the presentation, it is said: And they led him, namely Jesus, to Annas first, because he was older and more ancient and more inveterate in malice; Daniel 13: "Iniquity came forth from the elder judges, who seemed to govern the people." And he gives the reason when he says: Now he was the father-in-law of Caiaphas, who was the high priest of that year: therefore the judgment seemed in a certain way to pertain to him. Under the same leaders Christ suffered under whom John preached; Luke 3: "Under the chief priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zechariah, in the desert." And he notes him with suspicion, that he would not judge rightly, because he was the father-in-law of the one who had conspired unto the death of Christ. Whence he says:
28. (Verse 14). Now it was Caiaphas who had given counsel to the Jews; above in chapter 11: It is expedient that one man die for the people. Chrysostom: "Therefore he recalls that prophecy, because the salvation of the world was his death, and therefore the hearer, hearing of the bonds of Christ, ought not to be troubled."
29. (Verse 15). Now Simon Peter followed Jesus. Here he treats of Peter's denial, which he describes in this order. First is noted the occasion of the denial; second, the denial itself; third, from the denial, the cooling of love. The occasion of the denial was in this, that although he was weak, he wished to follow the Lord. Therefore he says: Now Simon Peter followed Jesus, not perfectly; whence Matthew twenty-six: "But Peter followed from afar, " and with another leading; whence he was not alone, but rather another disciple also, and this one was the guide; whence: Now that disciple was known to the high priest, and therefore he went with confidence, whence he adds: And he entered with Jesus into the court of the high priest. Who this was, the Gloss did not determine. It seems nevertheless to have been John, as Victor says, who spoke of himself as of another, as though not fearing.
30. (Verse 16). But Peter stood at the door outside, either because he did not dare to enter, or because he was not permitted. Therefore that was true which was said to him above in the thirteenth chapter: "Where I go, you cannot follow me now." Therefore that other disciple went out, who was known to the high priest, and by reason of his familiarity spoke to the doorkeeper and brought Peter in. And thus it is manifest that he who entered through another loved but feebly; in which it is signified that disciples ought to help one another; therefore Galatians, last chapter: "Bear one another's burdens, and so you shall fulfill the law of Christ."
31. (Verse 17). The doorkeeper said to Peter. Here is described the second, namely the denial proceeding from weakness; and this is evident in this, that Peter denied the Lord at the voice of a maidservant. Therefore the inquiry of the maidservant is introduced: Are you not also one of the disciples of this man? She does not say of the deceiver, but of the man, as though speaking with compassion; but Peter, overcome by faintheartedness, denied; whence follows: He said: I am not. Chrysostom: "What is this, Peter? Did you not say: I will lay down my life for you? above in the thirteenth chapter. What then has happened, that you cannot bear even the questioning of a doorkeeper?"
32. (Verse 18). Now the servants stood. Here is described the third, namely from the denial the cooling of affection: which is intimated in this, that Peter, now forgetful of the Lord, stood at the charcoal fire with the servants, and again, his interior warmth having grown lukewarm, he sought solace in the exterior; therefore he says: Now the servants and officers stood at a charcoal fire, who namely had seized the Lord: because it was cold, and they were warming themselves. Augustine: "It was not winter, and yet it was cold, which is wont to happen sometimes even at the vernal equinox." Now Peter also was standing and warming himself: for he had lost that fire, of which Luke twelve says: "I came to cast fire upon the earth," because he had grown lukewarm. Bede: "So greatly did the prince of the Apostles grow lukewarm with the cold of unfaithfulness, that at the voice of one maidservant he was afraid to confess Christ."
33. Now the high priest etc. Having set forth the denial of Peter, here is subjoined the examination of Christ: in whose examination four things are noted, namely the interrogation by the high priest, the response of Christ, the infliction of injury, and the endurance of patience.
(Vers. 19.). The interrogation of the high priest therefore is touched upon when it says: Now the high priest, namely Annas, was questioning Jesus about his disciples and his teaching, so that, because he could not bring a charge against him, he might at least catch him in his words: not to learn, but to catch him, Matthew twenty-two.
34. (Vers. 20.). Jesus answered him: Here the second point is set forth, namely the response of Christ, in which the Lord refutes the intention of the high priest. For he held the teaching of Christ suspect, and therefore wished to examine him about it: for this reason the Lord shows that his teaching was not suspect, because it was not hidden, but public. Therefore he says: I have spoken openly to the world: and he proves this: I have always taught in the synagogue and in the temple, where all the Jews gather. And because one might say: in public you taught true things, in secret you taught false things: therefore for greater certainty he says: And in secret I have said nothing: Isaiah forty-five: "I am the Lord, and there is no other. I have not spoken in secret, in a dark place." Thus he removed suspicion about his teaching on the grounds of concealment: then he removes it on the grounds of falsehood: whence he sends them to others, not wishing to answer himself: therefore he says:
35. (Vers. 21.). Why do you ask me, since you do not believe me and can learn from others? Ask those who heard what I spoke to them, so that you may believe them: for behold, these know what I have said. Chrysostom: "These are not the words of one being bold, but of one confident in the truth of what had been said"; Proverbs eight: "All my words are righteous: there is nothing crooked or perverse in them."
36. (Vers. 22.). When he had said these things. Here the third point is set forth, namely the infliction of injury on account of the response, by deed and by word. By deed: One of the officers standing by struck Jesus with his palm: Lamentations three: "He shall give his cheek to the one who strikes him"; and Micah five: "They shall strike the cheek of the judge of Israel." He was injured by word, saying: Do you answer the high priest thus? As if to say: you answer foolishly, because one must answer the high priest humbly: whence they said to Paul, Acts twenty-three: "Do you revile the high priest of God?"
37. (Vers. 23.). Jesus answered him. Here is noted the fourth point, namely the endurance of patience, which is indicated in the Lord's response, because he bears with the wicked servant: whence he adds: If I have spoken evil, bear witness of the evil: as if to say: I am prepared to endure the punishment: he instructs: whence he says: But if well, why do you strike me? as if to say: recognize that you act wrongly. In this the wondrous kindness of Christ is noted, that he not only endured but also instructed, according to that passage of Leviticus nineteen: "You shall not hate your brother, but reprove him openly, lest you bear sin on his account."
QUESTIONS.
38. Question I. But it is asked here first concerning what is said in Matthew twenty-six, that the officers holding Jesus led him to Caiaphas the chief priest: how does John say that it was to Annas?
2. Likewise, since Annas was not the high priest, why was he led to him?
Augustine responds that he was brought to both; but Matthew, wishing to narrate the matter more briefly, says that he was brought to Caiaphas, because in his house he was chiefly examined.
2. To that which is asked, why he was first brought to Annas, a fourfold reason is given: the reason of dignity, because, as Victor says, he had been priest the preceding year: for at that time the high priesthood was purchased. - Another reason, namely of kinship, because he was related to the high priest as his father-in-law. - The third reason of convenience, because his house was on the way. - The fourth reason of malice, as Victor says, "so that Caiaphas might appear of lesser guilt, if Christ were condemned by the sentence of another priest."
39. Question II. Likewise Chrysostom asks: who was that other disciple of whom he says that he was following Jesus?
And he responds that it was John, who conceals his own name by reason of humility.
40. Question III. And then the question is: why does he not remain entirely silent about himself?
The response is that he introduces himself in order to strengthen our faith; he conceals his name in order to show that he avoids boasting.
41. Question IV. Likewise it is asked: 1. concerning what the Lord says: I have spoken nothing in secret; since the Lord himself spoke many things to his disciples in secret.