Lecture 3 — Christ before Annas

^18:12^ Then the band of soldiers and the tribune, and the servants of the Jews, took Jesus, and bound him: [n. 2295]

^18:13^ And they led him away to Annas first, for he was father in law to Caiphas, who was the high priest that year. [n. 2295]

^18:14^ Now it was Caiphas who had given the counsel to the Jews: that it was expedient that one man should die for the people. [n. 2298]

^18:15^ And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest. [n. 2300]

^18:16^ But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the maid who kept the door, and brought Peter in. [n. 2304]

^18:17^ The maid therefore who kept the door, said to Peter: are not you also one of this man’s disciples? He said: I am not. [n. 2308]

^18:18^ Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And Peter also was with them, standing and warming himself. [n. 2310]

^18:19^ The high priest therefore asked Jesus about his disciples, and his doctrine. [n. 2311]

^18:20^ Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, where all the Jews go; and I have spoken nothing in secret. [n. 2314]

^18:21^ Why do you ask me? Ask those who have heard what I have spoken to them: behold they know what I have said. [n. 2316]

2294. Now the Evangelist describes how our Lord was taken by the officers and led before the leaders.

First, he is led to one of the leaders, Annas;

second, to another, Caiphas: and Annas sent him bound to Caiphas the high priest (John 18:24).

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

first, he mentions how he was presented before Annas;

second, how he was questioned by Annas: the high priest therefore asked Jesus about his disciples, and his doctrine.

In regard to the first he does two things:

he mentions that he is led to Annas’ house;

second, that Christ’s disciples followed him: and Simon Peter followed Jesus, and so did another disciple.

In regard to the first he does two things:

second, he describes the high priest before whom Jesus was brought: for he was father-in-law to Caiphas.

2295. Three things were done to Christ. First, he was seized; for he 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 (Jer 32:19). Perhaps they were thinking of: God has forsaken him; pursue and seize him, for there is none to deliver him (Ps 71:11). Again, the breath of our mouth, Christ the Lord, is taken in our sins (Lam 4:20), that is, on account of our sins, in order to free us: even the captives of the mighty will be taken (Isa 49:25).

Second, Christ was bound, and bound him, who came to untie their bonds and break their chains: you have loosed my bonds (Ps 116:16).

Third, he was led away, they led away him 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 (Ps 61:4).

2296. Two reasons can be given why Jesus was first brought to Annas. This could have been done by the order of Caiphas, the high priest that year. Caiphas 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.

2297. Here the high priest is described by his relationship to Caiphas, he was the father-in-law to Caiphas. Then Caiphas 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 the 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 even then it was bought with money, as Josephus says. And so it is not out of character that in the year of that high priesthood, so wickedly obtained, that the high priest acted so despicably.

2298. 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.

2299. Now we see how the disciples joined Christ.

First, how Peter and another disciple followed him;

second, we see how they entered the place where Christ was;

third, how one denied him.

2300. In regard to the first 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 (Matt 26:56).

2301. 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 (Hos 6:3).

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 (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).

2303. Now the manner, in which Peter entered, is given according to order;

first how John preceeded;

second how Peter was led in, at the other disciple therefore.

2304. 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, 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, 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 without; this was like a foreboding of his future denial, for 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 will find rest with her (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 (Luke 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: O 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;

second the denial itself, at he said: I am not;

third, Peter strengthens his denial: now the servants and ministers stood at a fire of coals.

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, because it was not an armed soldier or an imposing high priest, but a woman, and a door keeper at that.

Second, from 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 (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. 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? Amen, amen I say to you, the cock will not crow, until you deny me thrice **(John 13:37).

2310. 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 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 (Matt 24:12).

2311. The high priest therefore asked Jesus about his disciples, and his doctrine.

First we see Christ’s interrogation;

second, his reply: Jesus answered him;

third, he is abused for his reply: and when he had said these things, one of the servants standing by, gave Jesus a blow (John 18:22).

2312. Two charges were brought against Christ by the Jews: he had false and novel teachings: what is this? A new teaching! (Mark 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 (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.

2313. Now our Lord’s answer is given:

first, we see his manner of teaching;

second, he asks for the testimony of others: why do you ask me?

Two things are done about the first:

we see how Christ taught his doctrine;

second, this is further described.

2314. 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.

2315. 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 when alone with them many things without using figures (Matt 16). This can be answered in three ways. First, what Christ said to the twelve disciples was not considered to be spoken in secret. Second, he did not teach these things to them with the intention that they be kept hidden. Third, 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 (Isa 45:19).

2316. To support him he asks for the testimony of others, saying, why do you ask me? Ask those who have heard what I have spoken to them. First, he sends them to the testimony of others; second, he shows whose testimony he wants; third, 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: then the Pharisees went and took counsel how to entangle him in his talk (Matt 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.