Church Fathers Commentary John 18:15-18

"And Simon Peter followed Jesus, and [so did] another disciple. Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest; but Peter was standing at the door without. So the other disciple, who was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter. The maid therefore that kept the door saith unto Peter, Art thou also [one] of this man`s disciples? He saith, I am not. Now the servants and the officers were standing [there], having made a fire of coals; for it was cold; and they were warming themselves: and Peter also was with them, standing and warming himself." — John 18:15-18 (ASV)

St. Augustine of Hippo: The temptation of Peter, which took place in the midst of the insults offered to our Lord, is not placed by all in the same order. Matthew and Mark put the insults first and the temptation of Peter afterward; Luke places the temptation first and the insults after. John begins with the temptation: And Simon Peter followed Jesus, and so did another disciple.

Alcuin of York: He followed his Master out of devotion, though from a distance, on account of fear.

St. Augustine of Hippo: We cannot quickly decide who that other disciple was, as his name is not given. John, however, is accustomed to refer to himself this way, with the addition of the phrase, “whom Jesus loved.” Perhaps, therefore, he is the one.

St. John Chrysostom: He omits his own name out of humility, even though he is relating an act of great virtue—how he followed when the rest fled. He puts Peter before himself and then mentions himself to show that he was inside the hall, and therefore related what took place there with more certainty than the other Evangelists could.

That disciple was known to the high priest and went in with Jesus into the palace of the high priest. He mentions this not as a boast, but to diminish his own merit for being the only one who entered with Jesus, providing another reason for his action beyond simple greatness of mind. Peter’s love took him as far as the palace, but his fear prevented him from entering: But Peter stood at the door without.

Alcuin of York: He stood outside, as one who was about to deny his Lord. He was not in Christ, who did not dare to confess Christ.

St. John Chrysostom: That Peter would have entered the palace if he had been permitted is apparent from what immediately follows: Then went out that other disciple who was known to the high priest, and spoke to the woman who kept the door, and brought in Peter. He did not bring him in himself, because he remained near Christ.

It follows that the servant girl who kept the door said to Peter, Are not you also one of this Man’s disciples? He said, I am not. What are you saying, Peter? Did you not say before, I will lay down my life for your sake? What, then, has happened that you give way when even a servant girl questions you?

It was not a soldier who questioned you, but a lowly doorkeeper. Nor did she say, “Are you this deceiver’s disciple?” but “this man’s”—an expression of pity. She says, “Are not you also...” because John was already inside.

St. Augustine of Hippo: But what wonder is it if God foretold truly, and man presumed falsely? Regarding Peter's denial, we should note that Christ is denied not only by one who denies that He is Christ, but also by one who denies being a Christian.

For the Lord did not say to Peter, “You will deny that you are My disciple,” but, “You will deny Me.” He denied Him, then, when he denied that he was His disciple. And what was this but denying that he was a Christian?

How many afterward—even boys and girls—were able to despise death, confess Christ, and enter courageously into the kingdom of heaven, while he who received the keys of that kingdom was now unable to do so? In this we see the reason for His saying, Let these go their way, for, of those which you have given Me, I have lost none. If Peter had departed from this life immediately after denying Christ, he would have been lost.

St. John Chrysostom: Therefore, Divine Providence permitted Peter to fall first, so that he might be less severe toward sinners from the remembrance of his own fall. Peter, the teacher and master of the whole world, sinned and obtained pardon, so that judges might thereafter have that rule to follow in dispensing pardon.

For this reason, I suppose, the priesthood was not given to angels; because, being without sin themselves, they would punish sinners without pity. A passible man is placed over other men so that, remembering his own weakness, he may be merciful to others.

Theophylact of Ohrid: Some, however, foolishly favor Peter, going so far as to say that he denied Christ because he did not wish to be away from Him. They claim he knew that if he confessed to being one of Christ’s disciples, he would be separated from Him and would no longer have the freedom to follow and see his beloved Lord.

Therefore, he pretended to be one of the servants so that his sad expression would not be noticed and get him excluded: And the servants and officers stood there, who had made a fire of coals, and warmed themselves; and Peter stood with them, and warmed himself.

St. Augustine of Hippo: It was not winter, and yet it was cold, as it often is at the vernal equinox.

St. Gregory the Great: The fire of love was smothered in Peter’s breast, and he was warming himself before the coals of the persecutors—that is, with the love of this present life, by which his weakness was increased.