2. Likewise, concerning what he says: I have always taught in the synagogue and in the temple; since it is said in Matthew five that it was on the mountain: similarly in Luke six, that it was in a level place.
3. Likewise, concerning what he says: I have spoken openly to the world: since the Lord spoke in parables and in hidden sayings, as is said in Matthew thirteen.
1. To the first, Augustine responds: "Because, if he said certain things to the disciples alone, he nevertheless did not speak in secret, because he wished those things to be made known to many through them: whence Matthew ten: What I say to you in darkness, speak in the light, and what you hear in the ear, preach upon the housetops.
Chrysostom responds: I have spoken nothing in secret, because "not out of fear or deceit, as these men supposed. He taught His disciples in private, but those things which others could not grasp."
2. To the other objection it must be said that always is distributed there for the three solemnities: Passover, Pentecost, and Tabernacles, when the people generally assembled.
3. To the other objection it must be said that He spoke openly, not in the sense of open understanding, but in the sense of being heard by many. Augustine: "In a certain manner He spoke openly, because many heard; in a certain manner He did not speak openly, because they did not understand."
42. Question V. Again it is asked: since the Lord says in Matthew five: If anyone strikes you on one cheek, offer him the other also, why did the Lord not do this, but rebuked the one striking Him?
Augustine responds: "He answered truthfully, meekly, and justly; and He not only prepared the other cheek for the one about to strike again, but also His whole body to be fixed upon the wood. And by this He showed that the precepts of patience are to be fulfilled not by a display of the body, but by the preparation of the heart."
43. And Annas sent Him etc. Here is treated the examination conducted under Caiaphas; and this part is divided into two, because first is set forth the leading of Christ to the judge; second, His denial by the disciple, at the words: And Simon Peter was standing.
(Verse 24.) As to the first point, the Evangelist disposes of it briefly and says that Christ was sent to Caiaphas, treating nothing of the examination conducted by him, because the other Evangelists had said enough. Therefore he says: Annas sent Him bound to Caiaphas the high priest, by whom He was dishonored and condemned in many ways; as it is said in Matthew twenty-six, that "they spat in His face and struck Him with their fists, and others slapped Him in the face," etc.
44. (Verse 25.) Now he was. Here is set forth the denial of Peter, and the occasion for denying is placed in this, that he was mingled with the servants; whence he says: And Simon Peter was standing and warming himself, namely with the servants, as above. And from the fact that he was among them, it happened that they questioned him. They said therefore to him: Are you not also one of His disciples? And this was the occasion for denying; therefore there follows the repetition of the denial: But he denied and said: I am not. Peter was terrified at the multitude of bystanders; Sirach seven: "Do not sin against the multitude of the city, nor cast yourself into the people."
45. (Verse 26.) One of the servants of the high priest said to him. Here is set forth the completion of the denial; and there is set forth the inquiry of the servant, then the denial of Peter and the sign, which is the crowing of the cock. One of the servants of the high priest, a kinsman of him whose ear Peter cut off, said to him. The reason is given why he accused him more insistently, in vengeance for his kinsman: Did I not see you in the garden with Him? As if to say: you cannot hide yourself from me.
46. (Vers. 27.). Then Peter denied again. Here the denial of Peter is completed, because it was threefold: and as a sign of its completion it is added: And immediately the cock crowed. Augustine: "Behold, the Physician's prediction is fulfilled, the sick man's presumption is convicted. For what he had said did not come to pass: 'I will lay down my life for you'; but what He had foretold: 'You will deny me three times.'"
QUESTIONS.
47. Question I. But Chrysostom asks: whence is it that the Evangelists so harmoniously wrote about the denial of Peter, when it would seem that they ought to have concealed the sin of their companion?
He responds: They did this indeed "not to accuse the disciple, but wishing to instruct us how great an evil it is not to entrust everything to God, but to trust in oneself."
48. Question II. Likewise, a question is raised about the manner of denying.
For the Lord foretold to him: You will deny me three times; and here blessed John says that he only denied that he was his disciple.
Augustine responds: "Indeed in this denial of Peter we must observe that Christ is denied not only by the one who says that he is not the Christ, but also by the one who, though he is a Christian, denies that he is one. Hence Peter denied Christ when he denied that he was a disciple of Christ."
49. Question III. Likewise, a question is raised about the place of Peter's denial.
And the other Evangelists seem to say that it was in the house of Caiaphas, as is said in Matthew twenty-six; John seems to say that it was in the house of Annas.
I respond to this: There is a disagreement among the expositors. For Bede and Jerome say that it was begun in the house of Annas but completed in the house of Caiaphas; and the other Evangelists speak of the end of the denial, but John looks to the beginning. — Augustine, however, says that it was entirely completed in the house of Annas, as the Evangelist seems to say. And as for what the others say, that it took place in the house of Caiaphas, they say this because Caiaphas was the high priest, and what belonged to Annas belonged also to Caiaphas.
50. Question IV. Likewise, a question is raised about the time of the denial. — For here John says that after the third denial the cock crowed; but in Mark fourteen it is said that it crowed after the first denial.
I respond: According to the letter, it was as Mark says, that the cock crowed before the threefold denial and immediately after the threefold denial; but Peter did not notice the first crowing of the cock; the second he noticed and returned to his heart, and therefore the others pass over the first crowing in silence, but all mention the last.
51. They lead Jesus therefore etc. Here is treated the third examination of Christ, which took place under Pilate. And in this the malice of the Jews is shown: first, because they lead the unwilling Pilate to judge; second in this, that they lead him who wished to free Christ as innocent to condemn him, at the passage: And when he had said this, he went out again etc.