19The high priest then questioned Jesus about His disciples, and about His teaching. 20Jesus answered him, “I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. 21“Why do you question Me? Question those who have heard what I spoke to them; they know what I said.” 22When He had said this, one of the officers standing nearby struck Jesus, saying, “Is that the way You answer the high priest?” 23Jesus answered him, “If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?” 24So Annas sent Him bound to Caiaphas the high priest.

Peter’s Denial of Jesus

      25Now Simon Peter was standing and warming himself. So they said to him, “You are not also one of His disciples, are you?” He denied it, and said, “I am not.” 26One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, “Did I not see you in the garden with Him?” 27Peter then denied it again, and immediately a rooster crowed.

Jesus before Pilate

      28Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. 29Therefore Pilate went out to them and said, “What accusation do you bring against this Man?” 30They answered and said to him, “If this Man were not an evildoer, we would not have delivered Him to you.” 31So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “We are not permitted to put anyone to death,” 32to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die.

      33Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” 34Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” 35Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” 36Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38Pilate said to Him, “What is truth?”
      And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. 39“But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” 40So they cried out again, saying, “Not this Man, but Barabbas.” Now Barabbas was a robber.

Parallel Verses

New American Standard Bible (©1995)
but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in.

GOD'S WORD® Translation (©1995)
Peter, however, was standing outside the gate. The other disciple talked to the woman who was the gatekeeper and brought Peter into the courtyard.

King James Bible
But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

Douay-Rheims Bible
But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the portress, and brought in Peter.

Darby Bible Translation
but Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the porteress and brought in Peter.

English Revised Version
but Peter was standing at the door without. So the other disciple, which was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter.

Webster's Bible Translation
But Peter stood at the door without. Then went out that other disciple who was known to the high priest, and spoke to her that kept the door, and brought in Peter.

Weymouth New Testament
But Peter remained standing outside the door, till the disciple who was acquainted with the High Priest came out and induced the portress to let Peter in.

World English Bible
but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter.

Young's Literal Translation
and Peter was standing at the door without, therefore went forth the other disciple who was known to the chief priest, and he spake to the female keeping the door, and he brought in Peter.

Cross References

Matthew 26:69 Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, "You too were with Jesus the Galilean."

Matthew 27:15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted.

Mark 14:66 As Peter was below in the courtyard, one of the servant-girls of the high priest came,

Mark 15:6 Now at the feast he used to release for them any one prisoner whom they requested.

Luke 22:55 After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them.

Luke 23:18 But they cried out all together, saying, "Away with this man, and release for us Barabbas!"

Acts 12:13 When he knocked at the door of the gate, a servant-girl named Rhoda came to answer.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 13-27

We have here an account of Christ's arraignment before the high priest, and some circumstances that occurred therein which were omitted by the other evangelists; and Peter's denying him, which the other evangelists had given the story of entire by itself, is interwoven with the other passages. The crime laid to his charge having relation to religion, the judges of the spiritual court took it to fall directly under their cognizance. Both Jews and Gentiles seized him, and so both Jews and Gentiles tried and condemned him, for he died for the sins of both. Let us go over the story in order.

I. Having seized him, they led him away to Annas first, before they brought him to the court that was sat, expecting him, in the house of Caiaphas, v. 13. 1. They led him away, led him in triumph, as a trophy of their victory; led him as a lamb to the slaughter, and they led him through the sheep-gate spoken of Neh. 3:1. For through that they went from the mount of Olives into Jerusalem. They hurried him away with violence, as if he had been the worst and vilest of malefactors. We had been led away of our own impetuous lusts, and led captive by Satan at his will, and, that we might be rescued, Christ was led away, led captive by Satan's agents and instruments. 2. They led him away to their masters that sent them. It was now about midnight, and one would think they should have put him in ward (Lev. 24:12), should have led him to some prison, till it was a proper time to call a court; but he is hurried away immediately, not to the justices of peace, to be committed, but to the judges to be condemned; so extremely violent was the prosecution, partly because they feared a rescue, which they would thus not only leave no time for, but give a terror to; partly because they greedily thirsted after Christ's blood, as the eagle that hasteth to the prey. 3. They led him to Annas first. Probably his house lay in the way, and was convenient for them to call at to refresh themselves, and, as some think, to be paid for their service. I suppose Annas was old and infirm, and could not be present in council with the rest at that time of night, and yet earnestly desired to see the prey. To gratify him therefore with the assurance of their success, that the old man might sleep the better, and to receive his blessing for it, they produce their prisoner before him. It is sad to see those that are old and sickly, when they cannot commit sin as formerly, taking pleasure in those that do. Dr. Lightfoot thinks Annas was not present, because he had to attend early that morning in the temple, to examine the sacrifices which were that day to be offered, whether they were without blemish; if so, there was a significancy in it, that Christ, the great sacrifice, was presented to him, and sent away bound, as approved and ready for the altar. 4. This Annas was father-in-law to Caiaphas the high priest; this kindred by marriage between them comes in as a reason either why Caiaphas ordered that this piece of respect should be done to Annas, to favour him with the first sight of the prisoner, or why Annas was willing to countenance Caiaphas in a matter his heart was so much upon. Note, Acquaintance and alliance with wicked people are a great confirmation to many in their wicked ways.

II. Annas did not long detain them, being as willing as any of them to have the prosecution pushed on, and therefore sent him bound to Caiaphas, to his house, which was appointed for the rendezvous of the sanhedrim upon this occasion, or to the usual place in the temple where the high priest kept his court; this is mentioned, v. 24. But our translators intimate in the margin that it should come in here, and, accordingly, read it there, Annas had sent him. Observe here,

1. The power of Caiaphas intimated (v. 13). He was high priest that same year. The high priest's commission was during life; but there were now such frequent changes, by the Simoniacal artifices of aspiring men with the government, that it was become almost an annual office, a presage of its final period approaching; while they were undermining one another. God was overturning them all, that he might come whose right it was. Caiaphas was high priest that same year when Messiah was to be cut off, which intimates, (1.) That when a bad thing was to be done by a high priest, according to the foreknowledge of God, Providence so ordered it that a bad man should be in the chair to do it. (2.) That, when God would make it to appear what corruption there was in the heart of a bad man, he put him into a place of power, where he had temptation and opportunity to exert it. It was the ruin of Caiaphas that he was high priest that year, and so became a ringleader in the putting of Christ to death. Many a man's advancement has lost him his reputation, and he had not been dishonoured if he had not been preferred.

2. The malice of Caiaphas, which is intimated (v. 14) by the repeating of what he had said some time before, that, right or wrong, guilty or innocent, it was expedient that one man should die for the people, which refers to the story ch. 11:50. This comes in here to show, (1.) What a bad man he was; this was that Caiaphas that governed himself and the church by rules of policy, in defiance of the rules of equity. (2.) What ill usage Christ was likely to meet with in his court, when his case was adjudged before it was heard, and they were already resolved what to do with him; he must die; so that his trial was a jest. Thus the enemies of Christ's gospel are resolved, true or false, to run it down. (3.) It is a testimony to the innocency of our Lord Jesus, from the mouth of one of his worst enemies, who owned that he fell a sacrifice to the public good, and that it was not just he should die, but expedient only.

3. The concurrence of Annas in the prosecution of Christ. He made himself a partaker in guilt, (1.) With the captain and officers, that without law or mercy had bound him; for he approved it by continuing him bound when he should have loosed him, he not being convicted of any crime, nor having attempted an escape. If we do not what we can to undo what others have ill done, we are accessaries ex post facto-after the fact. It was more excusable in the rude soldiers to bind him than in Annas, who should have known better, to continue him bound. (2.) With the chief priest and council that condemned him, and prosecuted him to death. This Annas was not present with them, yet thus he wished them good speed, and became a partaker of their evil deeds.

III. In the house of Caiaphas, Simon Peter began to deny his Master, v. 15-18.

1. It was with much ado that Peter got into the hall where the court was sitting, an account of which we have v. 15, 16. Here we may observe,

(1.) Peter's kindness to Christ, which (though it proved no kindness) appeared in two things:-[1.] That he followed Jesus when he was led away; though at first he fled with the rest, yet afterwards he took heart a little, and followed at some distance, calling to mind the promises he had made to adhere to him, whatever it should cost him. Those that had followed Christ in the midst of his honours, and shared with him in those honours, when the people cried Hosanna to him, ought to have followed him now in the midst of his reproaches, and to have shared with him in these. Those that truly love and value Christ will follow him all weathers and all ways. [2.] When he could not get in where Jesus was in the midst of his enemies, he stood at the door without, willing to be as near him as he could, and waiting for an opportunity to get nearer. Thus when we meet with opposition in following Christ we must show our good-will. But yet this kindness of Peter's was no kindness, because he had not strength and courage enough to persevere in it, and so, as it proved, he did but run himself into a snare: and even his following Christ, considering all things, was to be blamed, because Christ, who knew him better than he knew himself, had expressly told him (ch. 13:36), Whither I go thou canst not follow me now, and had told him again and again that he would deny him; and he had lately had experience of his own weakness in forsaking him. Note, We must take heed of tempting God by running upon difficulties beyond our strength, and venturing too far in a way of suffering. If our call be clear to expose ourselves, we may hope that God will enable us to honour him; but, if it be not, we may fear that God will leave us to shame ourselves.

(2.) The other disciple's kindness to Peter, which yet, as it proved, was no kindness neither. St. John several times in this gospel speaking of himself as another disciple, many interpreters have been led by this to fancy that this other disciple here was John; and many conjectures they have how he should come to be known to the high-priest; propter generis nobilitatem-being of superior birth, saith Jerome, Epitaph. Marcel., as if he were a better gentleman born than his brother James, when they were both the sons of Zebedee the fisherman; some will tell you that he had sold his estate to the high priest, others that he supplied his family with fish, both which are very improbable. But I see no reason to think that this other disciple was John, or one of the twelve; other sheep Christ had, which were not of the fold; and this might be, as the Syriac read it, unus ex discipulis aliis-one of those other disciples that believe in Christ, but resided at Jerusalem, and kept their places there; perhaps Joseph of Arimathea, or Nicodemus, known to the high priest, but not known to him to be disciples of Christ. Note, As there are many who seem disciples and are not so, so there are many who are disciples and seem not so. There are good people hid in courts, even in Nero's, as well as hid in crowds. We must not conclude a man to be no friend to Christ merely because he has acquaintance and conversation with those that were his known enemies. Now, [1.] This other disciple, whoever he was, showed a respect to Peter, in introducing him, not only to gratify his curiosity and affection, but to give him an opportunity of being serviceable to his Master upon his trial, if there were occasion. Those that have a real kindness for Christ and his ways, though their temper may be reserved and their circumstances may lead them to be cautious and retired, yet, if their faith be sincere, they will discover, when they are called to it, which way their inclination lies, by being ready to do a professed disciple a good turn. Peter perhaps had formerly introduced this disciple into conversation with Christ, and now he requites his kindness, and is not ashamed to own him, though, it should seem, he had at this time but a poor downcast appearance. [2.] But this kindness proved no kindness, nay a great diskindness; by letting him into the high priest's hall, he let him into temptation, and the consequence was bad. Note, The courtesies of our friends often prove a snare to us, through a misguided affection.

2. Peter, having got in, was immediately assaulted with the temptation, and foiled by it, v. 17. Observe here,

(1.) How slight the attack was. It was but a silly maid, of so small account that she was set to keep the door, that challenged him, and she only asked him carelessly, Art not thou one of this man's disciples? probably suspecting it by his sheepish look, and coming in timorously. We should many a time better maintain a good cause if we had a good heart on it, and could put a good face on it. Peter would have had some reason to take the alarm if Malchus had set upon him, and had said, "This is he that cut off my ear, and I will have his head for it;" but when a maid only asked him, Art not thou one of them? he might without danger have answered, And what if I am? Suppose the servants had ridiculed him, and insulted over him, upon it, those can bear but little for Christ that cannot bear this; this is but running with the footmen.

(2.) How speedy the surrender was. Without taking time to recollect himself, he suddenly answered, I am not. If he had had the boldness of the lion, he would have said, "It is my honour that I am so;" or, if he had had the wisdom of the serpent, he would have kept silence at this time, for it was an evil time. But, all his care being for his own safety, he thought he could not secure this but by a peremptory denial: I am not; he not only denies it, but even disdains it, and scorns her words.

(3.) Yet he goes further into the temptation: And the servants and officers stood there, and Peter with them v. 18.

[1.] See how the servants made much of themselves; the night being cold, they made a fire in the hall, not for their masters (they were so eager in persecuting Christ that they forgot cold), but for themselves to refresh themselves. They cared not what became of Christ; all their care was to sit and warm themselves, Amos 6:6.

[2.] See how Peter herded himself with them, and made one among them. He sat and warmed himself. First, It was a fault bad enough that he did not attend his Master, and appear for him at the upper end of the hall, where he was now under examination. He might have been a witness for him, and have confronted the false witnesses that swore against him, if his Master had called him; at least, he might have been a witness to him, might have taken an exact notice of what passed, that he might relate it to the other disciples, who could none of them get in to hear the trial; he might have learned by his Master's example how to carry himself when it should come to his turn to suffer thus; yet neither his conscience nor his curiosity could bring him into the court, but he sits by, as if, like Gallio, he cared for none of these things. And yet at the same time we have reason to think his heart was as full of grief and concern as it could hold, but he had not the courage to own it. Lord, lead us not into temptation. Secondly, It was much worse that he joined himself with those that were his Master's enemies: He stood with them, and warmed himself; this was a poor excuse for joining with them. A little thing will draw those into bad company that will be drawn to it by the love of a good fire. If Peter's zeal for his Master had not frozen, but had continued in the heat it seemed to be of but a few hours before, he had not had occasion to warm himself now. Peter was much to be blamed, 1. Because he associated with these wicked men, and kept company with them. Doubtless they were diverting themselves with this night's expedition, scoffing at Christ, at what he had said, at what he had done, and triumphing in their victory over him; and what sort of entertainment would this give to Peter? If he said as they said, or by silence gave consent, he involved himself in sin; if not, he exposed himself to danger. If Peter had not so much courage as to appear publicly for his Master, yet he might have had so much devotion as to retire into a corner, and weep in secret for his Master's sufferings, and his own sin in forsaking him; if he could not have done good, he might have kept out of the way of doing hurt. It is better to abscond than appear to no purpose, or bad purpose. 2. Because he desired to be thought one of them, that he might not be suspected to be a disciple of Christ. Is this Peter? What a contradiction is this to the prayer of every good man, Gather not my soul with sinners! Saul among the prophets is not so absurd as David among the Philistines. Those that deprecate the lot of the scornful hereafter should dread the seat of the scornful now. It is ill warming ourselves with those with whom we are in danger of burning ourselves, Ps. 141:4.

IV. Peter, Christ's friend, having begun to deny him, the high priest, his enemy, begins to accuse him, or rather urges him to accuse himself, v. 19-21. It should seem, the first attempt was to prove him a seducer, and a teacher of false doctrine, which this evangelist relates; and, when they failed in the proof of this, then they charged him with blasphemy, which is related by the other evangelists, and therefore omitted here. Observe,

1. The articles or heads upon which Christ was examined (v. 19): concerning his disciples and his doctrine. Observe,

(1.) The irregularity of the process; it was against all law and equity. They seize him as a criminal, and now that he is their prisoner they have nothing to lay to his charge; no libel, no prosecutor; but the judge himself must be the prosecutor, and the prisoner himself the witness, and, against all reason and justice, he is put on to be his own accuser.

(2.) The intention. The high priest then (oun-therefore, which seems to refer to v. 14), because he had resolved that Christ must be sacrificed to their private malice under colour of the public good, examined him upon those interrogatories which would touch his life. He examined him, [1.] Concerning his disciples, that he might charge him with sedition, and represent him as dangerous to the Roman government, as well as to the Jewish church. He asked him who were his disciples-what number they were-of what country-what were their names and characters, insinuating that his scholars were designed for soldiers, and would in time become a formidable body. Some think his question concerning his disciples was, "What is now become of them all? Where are they? Why do they not appear?" upbraiding him with their cowardice in deserting him, and thus adding to the affliction of it. There was something significant in this, that Christ's calling and owning his disciples was the first thing laid to his charge, for it was for their sakes that he sanctified himself and suffered. [2.] Concerning his doctrine, that they might charge him with heresy, and bring him under the penalty of the law against false prophets, Deu. 13:9, 10. This was a matter properly cognizable in that court (Deu. 17:12), therefore a prophet could not perish but at Jerusalem, where that court sat. They could not prove any false doctrine upon him; but they hoped to extort something from him which they might distort to his prejudice, and to make him an offender for some word or other, Isa. 29:21. They said nothing to him concerning his miracles, by which he had done so much good, and proved his doctrine beyond contradiction, because of these they were sure they could take no hold. Thus the adversaries of Christ while they are industriously quarrelling with his truth, willfully shut their eyes against the evidences of it, and take no notice of them.

2. The appeal Christ made, in answer to these interrogatories. (1.) As to his disciples, he said nothing, because it was an impertinent question; if his doctrine was sound and good, his having disciples to whom to communicate it was no more than what was practised and allowed by their own doctors. If Caiaphas, in asking him concerning his disciples, designed to ensnare them, and bring them into trouble, it was in kindness to them that Christ said nothing of them, for he had said, Let these go their way. If he meant to upbraid him with their cowardice, no wonder that he said nothing, for

Rudet haec opprobria nobis,

Et dici potuisse, et non potuisse refelli-

Shame attaches when charges are exhibited that

Calvin's Commentary

15. And Simon Peter followed Jesus, and another disciple; [137] and that disciple was known to the high priest; therefore he went in with Jesus into the court of the high priest. 16. But Peter stood without at the door. The other disciple, therefore, who was known to the high priest, went out, and spoke to her that kept the door, and brought in Peter [138] 17. Then the maid that kept the door said to Peter, Art not thou also one of that man's disciples? He saith, I am not. 18. And the servants and officers, who had kindled a fire of coals, because it was cold, stood there and warmed themselves; and Simon Peter was also standing with them, and warming himself.

15. And another disciple. Some have been led astray, by a slight conjecture, to suppose that this disciple was the Evangelist [139] 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.

Footnotes:

[137] "Or Simon Pierre, avec un autre disciple, suyvoit Jesus." -- "Now Simon Peter, with another disciple, followed Jesus."

[138] "Et parla a la portiere, laquelle fit entrer Pierre;" -- "and spoke to her that kept the door, who brought in Peter."

[139] "Nostre Evangeliste."

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Alphabetical: and at back brought but came disciple door doorkeeper duty girl had high in known on other out outside Peter priest So spoke standing the there to wait was went who

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November 23 Evening
My kingdom is not of this world.--JOHN 18:36. This man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies may be made his footstool.--Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. He must reign, till he hath put all enemies under his feet. Thanks be to God, which giveth us the victory through our Lord Jesus Christ.--He raised him from the dead, and set …
Anonymous—Daily Light on the Daily Path

Jesus Before Caiaphas
'And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man's disciples? He saith, I am not. And the servants and officers stood there, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Art Thou a King?
'Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this Man? They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee. Then said Pilate unto them, Take ye Him, and judge Him according to your law. The Jews therefore said unto him, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Christ and his Captors
'As soon then as He had said unto them, I am He, they went backward, and fell to the ground. Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He: if therefore ye seek Me, let these go their way: That the saying might he fulfilled, which He spake, Of them which Thou gayest Me have I lost none.'--JOHN xviii. 6-9. This remarkable incident is narrated by John only. It fits in with the purpose which he himself tells us governed his selection …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Calvary: victory. Matthew 26:47-27:61. Mark 14: 43-15:47. Luke 22:47-23:56. John 18:1-19:42.
Yielding to Arrest: the betrayal--protecting the disciples--checking Peter's violence--the arrest--the disciples forsake Him--except two, John 18:15, 16. The Real Jewish Ruler: Annas the intriguer--an unrebuked insult--the case settled at once--before Caiaphas--difficulty in fixing a charge--the dramatic question and solemn answer--second condemnation--gross insults. Held Steady by Great Love: Peter gains entrance through John, John 18:16.--the stammering denial--the bolder--with oaths and …
S. D. Gordon—Quiet Talks about Jesus

Kingship.
Art thou a king then? Jesus answered, Thou sayest that I am a king! To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth: every one that is of the truth heareth my voice.--John xviii. 37. Pilate asks Jesus if he is a king. The question is called forth by what the Lord had just said concerning his kingdom, closing with the statement that it was not of this world. He now answers Pilate that he is a king indeed, but shows him that his kingdom …
George MacDonald—Unspoken Sermons

First Stage of Jewish Trial. Examination by Annas.
(Friday Before Dawn.) ^D John XVIII. 12-14, 19-23. ^d 12 So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, 13 and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. [For confusion in the priesthood, etc., see pp. 64 and 528.] 14 Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people. [See p. 528. John restates this fact to remind the reader that Jesus was about …
J. W. McGarvey—The Four-Fold Gospel

Thursday Night - Before Annas and Caiaphas - Peter and Jesus.
IT was not a long way that they led the bound Christ. Probably through the same gate by which He had gone forth with His disciples after the Paschal Supper, up to where, on the slope between the Upper City and the Tyropoeon, stood the well-known Palace of Annas. There were no idle saunterers in the streets of Jerusalem at that late hour, and the tramp of the Roman guard must have been too often heard to startle sleepers, or to lead to the inquiry why that glare of lamps and torches, and Who was the …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Shadow of Death
196. Of the garden of Gethsemane it is only known that it was across the Kidron, on the slope of the Mount of Olives. Tradition has long pointed to an enclosure some fifty yards beyond the bridge that crosses the ravine on the road leading eastward from St. Stephen's gate. Most students feel that this is too near the city and the highway for the place of retreat chosen by Jesus. Archaeologically and sentimentally the identification of places connected with the life of Jesus is of great interest. …
Rush Rhees—The Life of Jesus of Nazareth

A Review and a Challenge
The Social Principles of Jesus Demand Personal Allegiance and Social Action DAILY READINGS First Day: The Social Mission of Christians Ye are the salt of the earth.... Ye are the light of the world.--Matt. 5:13, 14. "Jesus speaks here with the consciousness of an historic mission to the whole of humanity. Yet it was a Nazarene carpenter speaking to a group of Galilean peasants and fishermen. Under the circumstances, and at the time, it was an utterance of the most daring faith--faith in himself, …
Walter Rauschenbusch—The Social Principles of Jesus

The Arrest.
"When Jesus had spoken these words, He went forth with His disciples over the brook Kidron, where was a garden, into the which He entered, Himself and His disciples. Now Judas also, which betrayed Him, knew the place: for Jesus ofttimes resorted thither with His disciples. Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all the things that were coming upon Him, went …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Peter's Denial and Repentance.
"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, which was high priest that year. Now Caiaphas was he which 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 …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Jesus Before Pilate.
"They led Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the Passover. Pilate therefore went out unto them, and saith, What accusation bring ye against this man? They answered and said unto him, If this man were not an evil-doer, we should not have delivered Him up unto thee. Pilate therefore said unto them, Take Him yourselves, and judge Him according to your law. The Jews said unto him, …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

The Pilgrim Fathers
The English Reformers, while renouncing the doctrines of Romanism, had retained many of its forms. Thus though the authority and the creed of Rome were rejected, not a few of her customs and ceremonies were incorporated into the worship of the Church of England. It was claimed that these things were not matters of conscience; that though they were not commanded in Scripture, and hence were nonessential, yet not being forbidden, they were not intrinsically evil. Their observance tended to narrow the …
Ellen Gould White—The Great Controversy

Comparison Between the False Church and the True.
1. Recapitulation of the matters treated in the previous chapter. Substance of the present chapter--viz. Where lying and falsehood prevail, no Church exists. There is falsehood wherever the pure doctrine of Christ is not in vigour. 2. This falsehood prevails under the Papacy. Hence the Papacy is not a Church. Still the Papists extol their own Church, and charge those who dissent from it with heresy and schism. They attempt to defend their vaunting by the name of personal succession. A succession …
John Calvin—The Institutes of the Christian Religion

The Arrest of Jesus
Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.--Now he that betrayed him …
Richard Newton—The Life of Jesus Christ for the Young

The Betrayal.
Leaving the Upper Room, Jesus and his disciples went out into the moonlit night, for there was full moon at the passover, and took their way through the streets out of the eastern gate, across the Kedron, to the garden of Gethsemane, about a half mile from the city walls, near the western base of Mt. Olivet. The Garden, or orchard, takes its name from a word meaning oil press, and doubtless was shaded by the olive trees, from which the hill takes its designation. Still the traveler meets on this …
B.W. Johnson—The New Testament Commentary Vol. III: John

The Trial Before the High Priest.
"Reading the Gospels side by side, we will, with care and study, see how all they tell us falls accurately into its proper position in the general narrative, and shows us a six-fold trial, a quadruple decision, a triple acquittal, a twice repeated condemnation of Christ our Lord. We soon perceive that of the three successive trials which our Lord underwent at the hands of the Jews, the first only--that before Annas--is related to us by John; the second--that before Caiaphas--by Matthew and Mark; …
B.W. Johnson—The New Testament Commentary Vol. III: John

Christ Before Pilate.
John only gives the detailed account of the private examinations of Jesus by Pilate during the civil trial recorded in 18:33-37. He probably went within Pilate's palace as he would not be deterred by the scruples of the Jews, having eaten his passover, and he was therefore a personal witness. His account aids much in explaining Pilate's language to the Jews and to Christ, which is recorded in the other Gospels. The trial before Pilate divides itself into the following acts: 1. Without the Prætorium. …
B.W. Johnson—The New Testament Commentary Vol. III: John

Messiah Despised, and Rejected of Men
He is despised and rejected of men; a man of sorrow, and acquainted with grief. T he heathen moralists, ignorant of the character and perfections of God, the true dignity and immorality of the soul, and the root and extent of human depravity, had no better foundation, for what they call virtue, than pride; no higher aim in their regulations, than the interests of society, and the conduct of civil life. They expressed, indeed, occasionally, some sentiments of a superior kind; but these, however just …
John Newton—Messiah Vol. 1

Messiah Rising from the Dead
For Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption. T hat the Gospel is a divine revelation may be summarily proved from the character of its Author. If an infidel was so far divested of prejudice and prepossession, as to read the history of Jesus Christ, recorded by the Evangelists, with attention, and in order to form his judgment of it, simply and candidly, as evidence should appear; I think he must observe many particulars in his spirit and conduct, …
John Newton—Messiah Vol. 1

The Greatest Trial on Record
Brethren, as the Lord gave commandment concerning even the ashes and offal of the sacrifices, we ought to think no matter trivial which stands in connection with our great burnt offering. My admonition is, "Gather up the fragments which remain, that nothing be lost." As goldsmiths sweep their shops, to save even the filings of the gold, so every word of Jesus should be treasured up as very precious. But, indeed, the narrative to which I invite you is not unimportant. Things which were purposed of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation