Thomas Aquinas Commentary John 18:12-21

"So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people. 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. The high priest therefore asked Jesus of his disciples, and of his teaching. Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing. Why askest thou me? Ask them that have heard [me], what I spake unto them: behold, these know the things which I said." — John 18:12-21 (ASV)

1. Now the Evangelist describes how our Lord was taken by the officers and led before the leaders. He is first led to one leader, Annas, and second, to another, Caiaphas: and Annas sent him bound to Caiaphas the high priest (John 18:24).

   Concerning the first, he shows what is done to Christ:

   1. He mentions how He was presented before Annas.
   2. He shows how He was questioned by Annas: the high priest therefore asked Jesus about his disciples, and his doctrine.

   In regard to the first point, he does two things:

   1. He mentions that Jesus is led to Annas’s house.
   2. He notes that Christ’s disciples followed Him: and Simon Peter followed Jesus, and so did another disciple.

   In regard to being led to Annas's house, he describes the high priest before whom Jesus was brought: for he was father-in-law to Caiaphas.

2. Three things were done to Christ.

   1. He was seized. For it says, the band of soldiers and the tribune, and the servants of the Jews, took Jesus, who is incomprehensible: great in counsel, incomprehensible in thought (Jeremiah 32:19). Perhaps they were thinking of what is written: God has forsaken him; pursue and seize him, for there is none to deliver him (Psalms 71:11). Again, the breath of our mouth, Christ the Lord, is taken in our sins (Lamentations 4:20), that is, on account of our sins, in order to free us: even the captives of the mighty will be taken (Isaiah 49:25).
   2. Christ was bound, and bound him, who came to untie their bonds and break their chains: you have loosed my bonds (Psalms 116:16).
   3. He was led away, they led him away to Annas, so that they might destroy Him who came to lead all to the way of salvation: you have led me, because you became my hope (Psalms 61:4).

3. Two reasons can be given why Jesus was first brought to Annas. This could have been done by the order of Caiaphas, the high priest that year. Caiaphas did this because he would have had more of an excuse for condemning Jesus if Annas had already condemned Him.

   The other reason was that they were nearer to the house of Annas, which was on their way. They were fearful that if the people became aroused, Jesus might be taken away from them, so they made straight for the house of Annas.

4. Here the high priest is described by his relationship to Caiaphas: he was the father-in-law to Caiaphas. Then Caiaphas is described as high priest that year.

   We should remember that according to the law, the high priest was to hold his office for life and, when he died, to be succeeded by his son. But as the envy and ambition of the leaders increased, not only did the son not succeed the father, but the office itself was not held for more than a year and was even bought with money, as Josephus says. And so it is not out of character that the high priest acted so despicably in the year of a priesthood that was so wickedly obtained.

5. He is described by the advice he gave: neither do you consider that it is expedient for you that one man should die for the people and that the whole nation should not perish (John 11:50). The Evangelist recalls this to prevent the hearts of the faithful from faltering. He shows that even by the prophecy of the enemy, Christ was captured and killed not because He was weak and lacked power, but for the salvation of the people—that is, so the entire nation would not perish. For the testimony of one’s adversary is very effective, and truth is of such a nature that even its enemy is unable not to speak it.

6. Now we see how the disciples joined Christ.

   1. We see how Peter and another disciple followed Him.
   2. We see how they entered the place where Christ was.
   3. We see how one denied Him.

7. In regard to the first point, he says, Simon Peter followed Jesus, because of his devotion, but also at a distance because of his fear, and so did another disciple, John, who out of humility does not mention himself. We can understand from this that the other disciples fled and abandoned Jesus (Matthew 26:56).

8. In the mystical interpretation, these two disciples indicate the two ways of life in which Christ is followed: namely, the active life, which is signified by Peter, and the contemplative life, signified by John. Those in the active life follow Christ by obedience: my sheep hear my voice (John 10:27). Those in the contemplative life follow Christ by knowledge and contemplation: we will know and follow you (Hosea 6:3).

9. 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 (John 20:2). And it was these two who came because they were united to each other by a stronger bond of love; thus 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).

10. The manner in which Peter entered is now given in order:

    1. First, how John preceded him.
    2. Second, how Peter was led in, which begins with the phrase, the other disciple therefore.

11. It was John who entered first, with Jesus, as that disciple was known to the high priest . . . but Peter stood at the door without. 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 the court of the high priest with Jesus, ahead of Peter, would not be ascribed to his virtue and superiority but rather to his acquaintance with the high priest. Thus he says, that 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. But Peter stood at the door outside; this was like a foreboding of his future denial, for those who saw me fled outside from me (Psalms 31:11).

12. Mystically understood, John enters with Jesus because the contemplative life is one of familiarity with Jesus: when I enter my house, I will find rest with her . Peter stands outside because the active life is busy with external things: Mary sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving (Luke 10:39–40).

13. 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: O send out your light and your truth; let them lead me, let them bring me to your holy hill and to your dwelling (Psalms 43:3).

14. Now we see the denial of Peter:

    1. First, the circumstances or the incitement of his denial.
    2. Second, the denial itself, beginning with, he said: I am not.
    3. Third, how Peter strengthens his denial: now the servants and ministers stood at a fire of coals.

15. The circumstance and incitement of his denial was the question of the female servant who kept the door: the maid who kept the door said to Peter: are you not 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, because it was not an armed soldier or an imposing high priest, but a woman, and a doorkeeper at that.

    Second, it is shown by the very form of the question; she did not say, Are you a disciple of that traitor? 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 (Psalms 33:6), because this same person who denied Christ at the questioning of a female servant afterward professed and preached the name of Christ before the chief priests (Acts 4:8).

16. 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. 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 (Hebrews 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 follow Him constantly. But he knew that if he admitted he was a disciple of Christ, he would have been separated from Him and expelled. This does not agree with our Lord’s words, for Peter did not deny Christ because he feared being 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? Amen, amen I say to you, the cock will not crow, until you deny me thrice (John 13:37–38).

17. We see Peter strengthen his denial when we read, now the servants and ministers stood at a fire of coals . . . Peter also was with them, standing and warming himself, so that he would not seem to be one of Christ’s disciples. Trying not to seem like 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 (Psalms 18:26).

    Even the very time of the year corresponded to his heart, in which love had grown cold: most men’s love will grow cold (Matthew 24:12).

18. The high priest therefore asked Jesus about his disciples, and his doctrine.

    1. First we see Christ’s interrogation.
    2. Second, His reply: Jesus answered him.
    3. Third, He is struck for His reply: and when he had said these things, one of the servants standing by, gave Jesus a blow (John 18:22).

19. Two charges were brought against Christ by the Jews: that His teachings were false and novel (what is this? A new teaching! (Mark 1:27)); and that He was inciting civil discord by gathering His own followers (he stirs up the people, teaching throughout all Judea, from Galilee even to this place (Luke 23:5)). Consequently, He is interrogated on these two points: first, about His followers, about his disciples, who were thought to be misled; second, about his teaching, which was regarded as false.

20. Our Lord's answer is now given:

    1. First, we see His manner of teaching.
    2. Second, He asks for the testimony of others: why do you ask me?

    Regarding the first point, two things are noted:

    1. We see how Christ taught His doctrine.
    2. This is further described.

21. He says, I have spoken openly to the world.

    This seems to conflict with, the hour comes when I will speak no more to you in proverbs, but will show you plainly of the Father (John 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.

22. This is described more fully as He says, I have always taught in the synagogue, and in the temple.

    On the contrary, Matthew shows that Christ taught His disciples many things without using figures when they were alone with Him (Matthew 16). This can be answered in three ways.

    1. What Christ said to the twelve disciples was not considered to be spoken in secret.
    2. He did not teach these things to them with the intention that they be kept hidden.
    3. 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 (Psalms 40:9); I did not speak in secret, in a land of darkness (Isaiah 45:19).

23. To support Himself, He asks for the testimony of others, saying, why do you ask me? Ask those who have heard what I have spoken to them. He does three things:

    1. He sends them to the testimony of others.
    2. He shows whose testimony He wants.
    3. 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 what I have spoken. We know that then the Pharisees went and took counsel how to entangle him in his talk (Matthew 22:15). Nevertheless, they could not find anything against Him. Then He gives the reason for His request, saying, behold they know what things I have said, and they can testify to this.