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3. Judas, therefore, having received a band of soldiers. That Judas came accompanied by soldiers and by so large a retinue, is a sign of a bad conscience, which always trembles without any cause. It is certain that the band of soldiers was borrowed from the governor, who also sent a captain at the head of a thousand soldiers; for, on account of sudden mutinies, a garrison was stationed in the city, and the governor himself kept a body-guard, wherever he was. The rest were officers sent by the priests; but John makes separate mention of the Pharisee, because they were more enraged than all the rest, as if they had cared more about religion.

4. Jesus therefore, hnowing. The Evangelist states more clearly with what readiness Christ went forward to death, but, at the same time, describes the great power which he exercised by a single word, in order to inform us that wicked men had no power over him, except so far as he gave permission.

5. It is I. He replies mildly that he is the person whom they seek, and yet, as if they had been struck down by a violent tempest, or rather by a thunderbolt, he lays them prostrate on the ground. There was no want of power in him, therefore, to restrain their hands, if he had thought proper; but he wished to obey his Father, by whose decree he knew that he was called to die.

We may infer from this how dreadful and alarming to the wicked the voicc of Christ will be, when he shall ascend his throne to judge the world. At that time he stood as a lamb ready to be sacrificed; his majesty, so far as outward appearance was concerned, was utterly gone; and yet when he utters but a single word, his armed and courageous enemies fall down. And what was the word? He thunders no fearful excommunication against them, but only replies, It is I What then will be the result, when he shall come, not to be judged by a man, but to be the Judge of the living and the dead; not in that mean and despicable appearance but shining in heavenly glory, and accompanied by his angels? He intended, at that time, to give a proof of that efficacy which Isaiah ascribes to his voice. Among other glorious attributes of Christ, the Prophet relates that

he will strike the earth with the rod of his mouth,
and will slay the wicked by the breath of his lips,
(Isaiah 11:4.)

True, the fulfillment of this prophecy is declared by Paul to be delayed till the end of the world, (2 Thessalonians 2:8.) Yet we daily see the wicked, with all their rage and pride, struck down by the voice of Christ; and, when those men fell down who had come to bind Christ, there was exhibited a visible token of that alarm which wicked men feel within themselves, whether they will or not, when Christ speaks by his ministers. Besides, as this was in some measure accidental to the voice of Christ, to whom it peculiarly belongs to raise up men who were lying in a state of death, he will undoubtedly display toward us such power as to raise us even to heaven.

7. He therefore asked them again. Hence it appears what is the powerful effect of that blindness with which God strikes the minds of wicked men, and how dreadful is their stupidity, when, by a just judgment of God, they have been bewitched by Satan. Oxen and asses, if they fall, are touched with some kind of feeling; but those men, after having had an open display of the divine power of Christ, proceed as fearlessly as if they had not perceived in him even the shadow of a man; nay, Judas himself remains unmoved. Let us learn, therefore, to fear the judgment of God, by which the reprobate, delivered into the hands of Satan, become more stupid than brute beasts. Nor can it be doubted that Satan hurried them on, with wild fury, to such a desperate hardihood; for there is no insanity that drives a man with such viohnee as this kind of blindness; Wicked men, after having been given over to a reprobate mind, (Romans 1:28,) care no more about rushing against God than if they had only to do with a fly. They feel his power, indeed, but not so as to be disposed to obey; for sooner will they be broken a hundred times than they will yield. In short, their malice is a veil to hinder them from observing the light of God; their obstinacy renders them harder than stones, so that they never suffer themselves to be subdued.

8. I have told you that it is I. Here we see how the Son of God not only submits to death of his own accord, that by his obedience he may blot out our transgressions, but also how he discharges the office of a good Shepherd in protecting his flock. He sees the attack of the wolves, and does not wait till they come to the sheep which have been committed to his care, but immediately goes forward to guard them. Whenever, therefore, either wicked men or devils make an attack upon us, let us not doubt that this good Shepherd is ready ¹³³¹³³     “Que ce bon Pasteur ne soit prest.” to aid us in the same manner. Yet by his example Christ has laid down to shepherds a rule which they ought to follow, if they wish to discharge their office in a right manner.

9. I have lost none. This passage appears to be inappropriately quoted, as it relates to their souls rather than to their bodies; for Christ did not keep the apostles safe to the last, but this he accomplished, that, amidst incessant dangers, and even in the midst of death, still their eternal salvation was secured. I reply, the Evangelist does not speak merely of their bodily life, but rather means that Christ, sparing them for a time, made provision for their eternal salvation. Let us consider how great their weakness was; what do we think they would have done, if they had been brought to the test? While, therefore, Christ did not choose that they should be tried beyond the strength which he had given to them, he rescued them from eternal destruction. And hence we may draw a general doctrine, that, though he try our faith by many temptations, still he will never allow us to come into extreme danger without supplying us also with strength to overcome. And, indeed, we see how he continually bears with our weakness, when he puts himself forward to repel so many attacks of Satan and wicked men, because he sees that we are not yet able or prepared for them. In short, he never brings his people into the field of battle till they have been fully trained, so that even in perishing they do not perish, because there is gain provided for them both in death and in life.

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. ¹³⁴¹³⁴     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 ¹³⁵¹³⁵     “Le Pere Celeste.” 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.

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; ¹³⁶¹³⁶     Vol. 1: page 453. 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.)

15. And another disciple. Some have been led astray, by a slight conjecture, to suppose that this disciple was the Evangelist ¹³⁹¹³⁹     “Nostre Evangeliste.” 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.

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.

19. The high priest then asked Jesus. The high priest interrogates Christ, as if he had been some seditious person, who had split the Church into parties by collecting disciples; and he interrogates him as if he had been a false prophet, who had endeavored to corrupt the purity of the faith by new and perverse doctrines. Our Lord ¹⁴⁰¹⁴⁰     “Nostre Seigneur.” Jesus Christ, having completely and faithfully discharged the office of teacher, does not enter into a new defense; but, that he may not abandon the cause of truth, he shows that he was prepared to defend all that he had taught. Yet he likewise reproves the impudence of the high priest, who inquires about a matter perfectly well known, as if it had been doubtful. Not satisfied with having rejected the Redeemer offered, together with the salvation promised to them, they likewise condemn all the exposition of the Law.

20. I spoke openly in the world. It is a childish error into which some have fallen, who think that this reply of Christ condemns those who expound the word of God in private apartments, when the tyranny of wieked men does not allow them to expound it publicly; for Christ does not argue as to what is lawful and what is not lawful, but his intention was to put down the insolent malice of Caiaphas.

This passage, however, appears to be inconsistent with another saying of Christ, where he enjoins the apostles to

proclaim on the house-tops what he had whispered in their ear,
(Matthew 10:27;)

and again, when he declares that

it is not given to all to know the mysteries of the kingdom of heaven,
(Matthew 13:14)

and that he therefore confers this favor on none but the twelve apostles. I answer, when he says in the passage now under review, that he spoke nothing in secret, this refers to the substance of the doctrine, which was always the same, though the form of teaching it was various; for he did not speak differently among the disciples, so as to instruct them in something different; nor did he act cunningly, as if he purposely intended to conceal from the people what he spoke to a small number of persons in the house. He could, therefore, testify with a good conscience that he had openly declared and honestly proclaimed the substance of his doctrine.

22. When he had said these things. This is added, in order to inform us, first, how great was the rage of the enemies of Christ, and how tyrannical their government was; and, secondly, what sort of discipline existed among those priests. They sit like judges, but they are as cruel as ferocious beasts. A council is assembled, in which the utmost gravity ought to have prevailed; and yet a single officer is so daring and presumptuous, that, in the midst of the judicial proceedings, and in the presence of the judges, he strikes the person accused, who was not found to be in any respect guilty. We need not wonder, therefore, that the doctrine of Christ is condemned by so barbarous an assembly, from which not only all justice, but likewise all humanity and modesty, are banished.

23. If I have spoken evil. That is, “If I have sinned, accuse me, that, when the cause has been tried, I may be punished according to the offense; for this is not a lawful mode of procedure, but very different order and very different modesty ought to be maintained in judicial courts.” Christ complains, therefore, that a grievous injury has been clone to him, if he has committed no offense, and that, even if he has committed an offense, still they ought to proceed in a lawful manner, and not with rage and violence.

But Christ appears not to observe, in the present instance, the rule which he elsewhere lays down to his followers; for he does not

hold out the right cheek to him who had struck him on the left,
(Matthew 5:39.)

I answer, in Christian patience it is not always the duty of him who has been struck to brook the injury done him, without saying a word, but, first, to endure it with patience, and, secondly, to give up all thoughts of revenge, and to endeavor to overcome evil by good, (Romans 12:21.) Wicked men are already too powerfully impelled by the spirit of Satan to do injury to others, in order that nobody may provoke them. It is a foolish exposition of Christ’s words, therefore, that is given by those who view them in such a light as if we were commanded to hold out fresh inducements to those who already are too much disposed to do mischief; for he means nothing else than that each of us should be more ready to bear a second injury than to take revenge for the first; so that there is nothing to prevent a Christian man from expostulating, when he has been unjustly treated, provided that his mind be free from rancour, and his hand from revenge.

24. Now Annas had sent him bound. This sentence must be read by way of parenthesis; for, having said that Christ was taken to the house of Annas, and having continued his narrative, as if the assembly of the priests had been held there, the Evangelist now reminds the reader that Christ was taken from the house of Annas to the high priest’s house. But as the tense of the Greek verb ἀπέστειλε has led many people into a mistake, I have preferred translating it by the pluperfect tense, Had sent. ¹⁴¹¹⁴¹     “J’ay mieux aime tourner en ceste sorte, Avoit envoye; que, I1 a envoy;“ — “I have chosen to render it in this way, Annas Had Sent, rather than, Annas Sent.”

25. He denied it. How shocking the stupidity of Peter, who, after having denied his Master, not only has no feeling of repentance, but hardens himself by the very indulgence he takes in sinning! If each of them in his turn had asked him, he would not have hesitated to deny his Master a thousand times. Such is the manner in which Satan hurries along wretched men, after having degraded them. We must also attend to the circumstance which is related by the other Evangelists, (Matthew 26:74; Mark 14:71,) that he began to curse and to swear, saying, that he did not know Christ. Thus it happens to many persons every day. At first, the fault will not be very great; next, it becomes habitual, and at length, after that conscience has been laid asleep, he who has accustomed himself to despise God will think nothing unlawful for him, but will dare to commit the greatest wickedness. There is nothing better for us, therefore, than to be early on our guard, that he who is tempted by Satan, while he is yet uncorrupted, may not allow himself the smallest indulgence.

27. Immediately the coch crew. The Evangelist mentions the crowing of the coch, in order to inform us, that Peter was warned by God at the very time; and for this reason the other Evangelists tell us, that he then remembered the words of the Lord, (Matthew 26:75; Mark 14:72,) though Luke relates that the mere crowing of the cock did not produce any effect on Peter, till Christ looked at him, (Luke 22:61.) Thus, when any person has once begun to fall through the suggestions of Satan, no voice, no sign, no warning, will bring him back, until the Lord himself cast his eyes upon him.

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