2302 These two disciples followed Christ because they loved him more than the others did; and so they were the first to come to the tomb (20:2). And it was these two who came because they were united to each other by a stronger bond of love; and so they are frequently mentioned together in the Gospel and in the Acts, where we read that "They sent to them Peter and John" (Acts 8:14), and again that "Peter and John were going up to the temple at the hour of prayer" (Acts 3:1).
2303 Now the order in which they entered is given: John entered first and then he brought in Peter (v 16).
2304 It was John who entered first, with Jesus, as this disciple was known to the high priest... while Peter stood outside at the door. Although John had been a fisherman and had been called as a young man by Christ, he was still known by the high priest, either because John's father was a servant of the high priest, or a relative. John did not mention that the high priest knew him because he was proud, but because of his humility, so that the fact that he was the first to enter, with Jesus, into the court of the high priest, ahead of Peter, would not be ascribed to his virtue and superiority rather than to his acquaintance with the high priest. Thus he says, as this disciple , John himself, was known to the high priest . Consequently, he was able to enter with Jesus into the high priest's court, where Christ had been led. While Peter stood outside ; this was like a foreboding of his future denial: "Those who saw me, fled outside from me" [Ps 31:11].
2305 Mystically understood, John enters with Jesus because the contemplative life is one of familiarity with Jesus: "When I enter my house, I shall find rest with her [wisdom]" (Wis 8:16). Peter stands outside because the active life is busy with exterior things: "Mary sat at the Lord's feet and listened to his teaching. But Martha was distracted with much serving" (Lk 10:39).
2306 Here we see how Peter was let in due to John's intervention, because the other disciple, John who was known to the high priest, went out and spoke to the maid who kept the door, with the intention of bringing Peter in, and then he brought Peter in. The mystical interpretation of this is that the active life is brought to Christ by the contemplative life: for just as the lower reason is directed by the higher reason, so the active life is directed by the contemplative life: "Oh send out your light and your truth; let them lead me, let them bring me to your holy hill and to your dwelling" (Ps 43:3).
2307 Now we see the denial of Peter: first, the circumstances or the incitement of his denial; secondly the denial itself (v 17b); thirdly, Peter strengthens his denial (v 18).
2308 The circumstances and incitement of his denial was the question of the maid who kept the door: The maid who kept the door said to Peter, Are not you also one of this man's disciples? She says you also because she knew that John was a disciple of Christ, but she did not mention this to him because of their friendliness. This incident shows how weak Peter was at that time, for he was incited to deny Christ under feeble circumstances. How weak these circumstances were is shown, first of all, from the person who asked him: for it was not an armed soldier or an imposing high priest, but a woman, and a door keeper at that. Secondly, from the very form of the question: she did not say, "Are you a disciple of that traitor?" but rather, Are not you also one of this man's disciples? This seemed to indicate a certain sympathy. We can learn from this that "By the word of the Lord the heavens were made, and all their power by the breath of his mouth" [Ps 33:6], because this same person who denied Christ at the questioning of a maid servant afterwards professed and preached the name of Christ before the chief priests (Acts 4:8).
2309 Now comes Peter's denial, when he says, He said, I am not . We should note, according to Augustine, that Christ is denied not only by those who say that he is not the Christ, but also by those who deny that they are Christians. [11] For Peter at this time did nothing other than deny that he was a Christian. Our Lord permitted Peter to deny him because he wanted the very one who was to be the head of the entire Church to be all the more compassionate to the weak and sinners, having experienced in himself his own weakness in the face of sin: "For we have not a high priest who is unable to sympathize with our weakness, but one who in every respect has been tempted as we are, yet without sinning" (Heb 4:15). This is true of Christ, and it can also be said of Peter, with his sins.
Some say that Peter's denial did not come from fear, but from love: for he wanted to always be with Christ and to follow him all the time. But he knew that if he admitted he was a disciple of Christ, he would have been separated from him and expelled. But this does not agree with our Lord's words: for Peter did not deny Christ because he feared to be separated from him, but because he was not willing to lay down his life for Christ. Before, when Peter said, "I will lay down my life for you," Jesus answered, "Will you lay down your life for me? Truly, truly, I say to you, the cock will not crow, till you have denied me three times" (13:37).
2310 We see Peter strengthen his denial when we read, Now the servants and officers had made a charcoal fire... Peter also was with them, standing and warming himself, so he would not seem to be one of Christ's disciples. Trying not to seem a disciple, he mixed with the servants and officers standing by the fire because of the cold, which sometimes occurs in March during the early spring. Peter was not attentive to the Psalm: "Be holy with the holy, persevere with those who persevere" [Ps 18:26]. Even the very time of the year corresponded to his heart, in which charity had grown cold: "Most men's love will grow cold" (Mt 24: 12).
2311 The high priest then questioned Jesus. First we see Christ's interrogation; secondly, his reply (v 20); thirdly, he is abused for his reply (v 22).
2312 Two charges were brought against Christ by the Jews: he had false and novel teachings: "What is this? A new teaching!" (Mk 1:27); and he was inciting civil discord, gathering his own followers: "He stirs up the people, teaching throughout all Judea, from Galilee even to this place" (Lk 23:5). Consequently, he is interrogated on these two points: first, about his followers, about his disciples , whom were thought to be misled; secondly, about his teaching , regarded as false.
2313 Now our Lord's answer is given: first, we see his manner of teaching; secondly, he asks for the testimony of others (v 21). Two things are done about the first: we see how Christ taught his doctrine; secondly, this is further described.
2314 He says, I have spoken openly to the world. This seems to conflict with "The hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father" (16:25). So, if he had not yet spoken openly to his disciples, how could he have spoken openly to the world? I answer that he had not yet spoken openly to his disciples in the sense that he had set forth for them his most profound thoughts. But he did speak openly to the world in the sense that he spoke to many, publicly.
2315 This is described more fully as he says, I have always taught in the synagogues and in the temple . On the contrary, Matthew (c 16) shows that Christ taught his disciples when alone with them many things without using figures. This can be answered in three ways. First, what Christ said to the twelve disciples was not considered to be spoken in secret. Secondly, he did not teach these things to them with the intention that they be kept hidden. Thirdly, our Lord is speaking here of the teaching he gave to the people, which was not given to them secretly but in public places: "I have told the glad news of deliverance in the great congregation" (Ps 40:9); "I did not speak in secret, in a land of darkness" (Is 45:19).
2316 To support him he asks for the testimony of others, saying, Why do you ask me? Ask those who have heard me, what I said to them. First, he sends them to the testimony of others; secondly, he shows whose testimony he wants; thirdly, he gives the reason for this.
As to the first he says, Why do you ask me? He is saying in effect: You can find this out from others. And then he adds, referring to the second point, Ask those who have heard me : "Then the Pharisees went and took counsel how to entangle him in his talk" (Mt 22:15). Nevertheless, they could not find anything against him. Then he gives the reason for his request saying, they know what I said, and they can testify to this.
LECTURE 4
22 When he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" 24 Annas then sent him bound to Caiaphas the high priest. 25 Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." 26 One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" 27 Peter again denied it; and at once the cock crowed. [12]
2317 After telling us of our Lord's answer, the Evangelist now shows how it was rebuked: first, we see the rebuke given by an officer; secondly, our Lord's defense of his answer (v 23).
2318 An officer reproached our Lord's answer, first of all, by an action. He delivered a reproving blow; for the Evangelist says, When he , that is, Jesus, had said this, one of the officers , of the high priest, standing by struck Jesus with his hand . This did not happen by chance; it had been predicted long before and many times: "I gave my back to the smiters, and my cheeks to those who pulled out the beard" (Is 50:6); "Let him give his cheek to the smiter, and be filled with insults" (Lam 3:30); "With a rod they strike upon the cheek the ruler of Israel" (Mic 5:1).
Secondly, the officer reproached Christ with words, saying, Is that how you answer the high priest? We can see from this that Annas was a high priest, and that Jesus had not yet been sent to Caiaphas. This is why Luke mentions two high priests: "in the high‑priesthood of Annas and Caiaphas" (Lk 3:2). Two high priests are mentioned because they alternated as high priests, but that year Annas [really Caiaphas] was the high priest.
2319 Earlier, when the testimony of those who had heard Jesus was being sought, and the chief priests had sent their officers to arrest him (7:32), they themselves were captivated by the words of Jesus and returned saying, "No man ever spoke like this man" (7:46). The officer who now struck Christ was incited to do so in order to show that he had not been one of those in the prior group. He thought that Christ had shown a lack of respect because in saying, Why do you ask me? Ask those who have heard me , he seemed to be finding fault with the high priest for asking a thoughtless question, and it is written: "You will not speak evil of a ruler of your people" [Ex 23:28].
2320 Jesus justified himself, saying, If I have spoken wrongly , in my answer to the high priest, bear witness to the wrong. That is, if you have reason to reproach me for what I have just said, show that I have spoken badly, because "Only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained" (Deut 19:18). But if I have spoken rightly , if you cannot show I have spoken badly, why do you strike me? Why flare up against me?
Or, this reply of Christ could be referred to what he had said before this time: "Ask those who have heard me, what I said to them" (v 21). Then the meaning is: If I have spoken badly , in the synagogue and in the temple, which I should not have done, bear witness to the wrong , report what I have said to the high priest. But the officer was unable to do this. But if I have spoken rightly , that is, taught rightly, Why do you strike me? In other words: This is unjust: "Is evil a recompense for good? Yet they have dug a pit for my life" (Jer 18:20).