Lecture 7 — Interrogation before the priests

^26:57^ But they, holding Jesus, led him to Caiphas the high priest, where the scribes and the elders were assembled. [n. 2268]

^26:58^ And Peter followed him from far off, even to the court of the high priest. And going in, he sat with the servants, that he might see the end. [n. 2270]

^26:59^ And the chief priests and the whole council sought false witness against Jesus, that they might put him to death; [n. 2273]

^26:60^ and they found not, though many false witnesses had come in. And last of all there came two false witnesses: [n. 2274]

^26:61^ and they said: this man said, I am able to destroy the temple of God, and after three days to rebuild it. [n. 2276]

^26:62^ And the high priest rising up, said to him: do you answer nothing to the things which these witness against you? [n. 2279]

^26:63^ But Jesus held his peace. And the high priest said to him: I adjure you by the living God, that you tell us if you are the Christ, the Son of God. [n. 2280]

^26:64^ Jesus said to him: you have said it. Nevertheless I say to you, hereafter you will see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. [n. 2282]

^26:65^ Then the high priest rent his garments, saying: he has blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy. [n. 2286]

^26:66^ What do you think? But answering, they said: he is guilty of death. [n. 2288]

^26:67^ Then they spat in his face, and buffeted him; and others struck his face with the palms of their hands, [n. 2289]

^26:68^ saying: prophesy to us, O Christ, who is he that struck you? [n. 2291]

^26:69^ But Peter sat without in the court; and there came to him a servant maid, saying: you also were with Jesus the Galilean. [n. 2292]

^26:70^ But he denied before them all, saying: I do not know what you are saying. [n. 2293]

^26:71^ And as he went out of the gate, another maid saw him, and she said to those who were there: this man also was with Jesus of Nazareth. [n. 2294]

^26:72^ And again he denied with an oath: I do not know the man. [n. 2294]

^26:73^ And after a little while those came who stood by, and said to Peter: surely you also are one of them; for even your speech discovers you. [n. 2295]

^26:74^ Then he began to curse and to swear that he did not know the man. And immediately the cock crowed. [n. 2297]

^26:75^ And Peter remembered the word of Jesus which he had said: before the cock crow, you will deny me three times. And going out, he wept bitterly. [n. 2302]

2268. Above, he treated of the seizing of Christ; now he treats of how he was led. And he describes the place and the group which came together to the place.

It says therefore, but they, namely those who had seized him, led him to Caiphas. This Caiphas was the high priest that year according to Jerome, in accord with what is said in John, being the high priest that year (John 11:49). For at that time the priesthood was not handled according to the precept of the law. The Lord had commanded that Aaron and his sons should be the priests by right of inheritance, such that when one died another priest would remain. But later, as their ambition grew, they could not endure but, with Judea subjected to the Romans, this man Caiphas bought the priesthood from the Jews, and bought it from Pilate; so a wicked man was the ruler. And it is no marvel if a wicked judge, or a wicked ruler, should form a wicked judgment.

And this fits with a mystery, for just as Christ’s passion was the oblation of a true sacrifice, so also the place should have been fitting, that Christ, who is a priest forever, might be offered in the house of the high priest. Caiphas means ‘investigator,’ and can be referred to the malice with which he condemned Christ.

2269. But here there is a question, because John says that he was led first to Annas (John 18:13). This should be understood to be true: for they had come together at the house of Annas, and were gathered there; and this shows their malice, for when they were supposed to be focused on the solemnity, they were focused on malice, such that what is said in Isaiah fits them well: my soul hates your new moons, and your solemnities (Isa 1:14). Hence what was said was fulfilled: the princes met together, against the Lord and against his Christ (Ps 2:2).

2270. And Peter followed him from far off. Having treated of the place, here he treats of Peter’s arrival. First he is led, then Peter arrives. And he does three things: for first, he touches on the manner; second, how he arrived, following.

That he came was due to fervor; that he followed from a distance was due to fear; hence it signified that the Church, founded on Peter’s faith, was going to follow Christ, yet from a distance: for Christ suffered for the Church, not for himself, while Peter and the Church suffered for themselves.

Likewise, the place is touched upon: even to the court of the high priest, for he did not dare to enter the house, lest he seem to be a disciple of Jesus. Matthew does not mention how he entered, but John says that a certain disciple was known to the high priest, and brought Peter in (John 18:15).

2271. There follows the group: and going in, he sat with the servants, that he might see the end. And he did this either out of curiosity or out of piety. And these three things were already certain dispositive factors toward Peter’s fall: that he followed from a distance was dispositive, because it indicated that he was not firm, for one who is firm should draw near. Hence it says, draw near to God, and he will draw near to you (Jas 4:8). For in the house is the seat of God and of the Lamb, as is said (Rev. 22:3). For perfect charity was in the house. Hence Peter did not draw near to the charity of Christ.

Also, he had not arrived at the malice of the Jews, and so he was tepid; so what is said, happened to him: but because you are lukewarm, and neither cold, nor hot, I will begin to vomit you out of my mouth (Rev 3:16).

Also, because of the bad servants. As the judge of the people is himself, so also are his ministers (Sir 10:2). And therefore it was not a marvel if he fell, since he stayed in bad company. For which reason it says, with the holy, you will be holy (Ps 17:26).

2272. Then there follows the examination of Christ. And

first, through witnesses;

second, through his own confession, at and the high priest rising up.

Concerning the first, he does three things:

first, the chief priests’ corrupt pursuit is described;

second, the failure;

third, false testimony.

2273. It says therefore, and the chief priests and the whole council sought false witness against Jesus, that they might put him to death.

But there is a question, why they did not put him to death without testimony. One reason is that hypocrites seek what seems to be good, but do not seek the truth: thus these men sought to seem like they were not acting of themselves, whence they acted against the law; you shall not bear false witness against your neighbor (Exod 20:16). If one is not permitted to speak it, neither is one permitted to seek it. Another reason was that they did not have the authority to kill, and so they sought to be able to hand him over to the ruler.

2274. And they found not, though many false witnesses had come in. Behold, the failure, by which Christ’s innocence is indicated, so that he could say, I have walked in my innocence (Ps 25:1). For they were always plotting against Christ, but did not find anything bad. Hence he fulfilled what is said: that by doing well you may put to silence the ignorance of foolish men (1 Pet 2:15).

2275. Then there follows the false testimony: and last of all there came two false witnesses: and they said.

But there is a question here, why they are called false witnesses, for it is clear that Christ said these things (John 2:19). According to Jerome, not only is he called false who says what he does not know, but also he who refers the thing said to a false understanding of it.

2276. This man said, I am able to destroy the temple of God, and after three days to rebuild it. But he did not understand this as about the material temple, but as about the temple of his own body. Also, it is not only false testimony as regards the meaning, but as regards the words spoken, for he had said: destroy this temple, and he did not say, I am able to destroy the temple of God, as though to say: you Jews, destroy the temple, i.e., Christ, and after three days I will raise it up. He did not say, and after three days to rebuild it, because to rebuild pertains more to a material temple, but to raise up pertains more to the body. Hence they were false witnesses both by reason of what was said, and by reason of its meaning.

2277. Again there is a question. Why do they not accuse him of violation of the Sabbath?

Chrysostom responds that they had often accused him of this, and he had always exonerated himself, and confirmed the exhonoration with miracles; so they thought it would do them no good. Also, the judge was not a Jew, so they knew that he would not accept this accusation.

2278. Then there follows the examination by his own confession. And

first, he sets down the questioning as regards the testimony;

second, as regards the main issue at hand. The second is at, and the high priest said to him.

2279. It says therefore, **and the high priest rising up, said to him: do you answer nothing to the things which these witness against you? **That he arose was due to impatience and fury, hearing that Christ was not convicted. And when he says, do you answer nothing, he does not speak to exonerate him, but to catch him in his words; for the fool will speak foolish things, and his heart will work iniquity (Isa 32:6).

2280. But Jesus held his peace. But why was he silent? For three reasons. To teach us caution: for he knew that whatever he might say, the whole thing would be used for a false accusation; and in such a case one should be silent before the treacherous. I have set guard to my mouth, when the sinner stood against me (Ps 38:2). Another reason was that then was not the time for teaching, but for having patience: and so what is said was fulfilled, he will be led as a sheep to the slaughter, and will be dumb as a lamb before his shearer, and he will not open his mouth (Isa 53:7). A third reason is to teach us constancy when someone accuses us unjustly of something; fear not the reproach of men (Isa 51:7).

2281. Then there follows a question from the chief priest: and the high priest said to him: I adjure you by the living God, that you tell us if you are the Christ, the Son of God. And first, the questioning is set down; second, the Lord’s response.

The chief priest, seeing that he could not catch him, adjured him: and this was to catch him in his words. And this is found, how long do you hold our souls in suspense? If you are the Christ, tell us plainly (John 10:24). For to adjure was considered a great thing among the Jews: for to adjure is to force an oath. For just as Christians should only take an oath out of necessity, so they should not use adjuration, but should use a request instead of adjuration.

2282. Then there follows the response: Jesus said to him: you have said it. Note that when something was done against him, he was silent, but when the power of the Father was adjured, he responds at once. For he always sought the Father’s glory; I seek not my own glory (John 8:50). And concerning this, first he sets out a response; second, a manifestation.

It says therefore, Jesus said to him: you have said it. It can be explained such that Christ does not assert anything, but leaves it in doubt; above, do not give that which is holy to dogs (Matt 7:6). Or, it can be read assertively: you have said it, i.e., it is true; and it is clear, because it says, I am (Mark 14:26).

Then he offers evidence: nevertheless I say to you, hereafter you will see the Son of man sitting on the right hand of the power of God. And he wishes to show plainly that he is the Son of God, according to two authorities. One is, the Lord said to my Lord: sit at my right hand (Ps 109:1). And by this he had shown above (Matt 22:42–46), that Christ was the Son of God. The other is, I beheld therefore in the vision of the night, and lo, one like the son of man came with the clouds of heaven (Dan 7:13). Thus, I say, he says, namely you have said it; but you have not known the truth. Pay attention, because the truth will be manifested, for you will see the Son of man sitting on the right hand of the power of God.

2283. Because he said, sitting on the right hand, Chrysostom explains that to sit at the right hand signifies kingly dignity; he will sit upon the throne of David, and upon his kingdom (Isa 9:7). Or, to sit at the right hand is to be in the full beatitude of power, or in the more powerful goods: for the right hand is the nobler part, so it signifies a greater dignity, not because he has a greater power, but an equal one; below, all power is given to me in heaven and in earth (Matt 28:18). He also says about his power: coming in the clouds of heaven.

2284. But why does he say, hereafter you will see? Note that when he says, in the clouds, it can be referred to the last coming, or to the daily coming. The last coming will be on a cloud; this Jesus who is taken up from you into heaven, will so come, as you have seen him going into heaven (Acts 1:11); and above (Matt 24), it says that he will come in clouds. In another way, it can be explained as about the daily coming, about which it says, if he come to me, I will not see him (Job 9:11). And this coming is in the clouds, i.e., in the apostles and holy doctors. It says about this, who are these, that fly as clouds? (Isa 60:8). They are called clouds because they go up on the heights. Likewise, clouds are fruitful. The first pertains to loftiness of life, the second to fruitfulness of doctrine. And they are the clouds of heaven, i.e., heavenly, because they bear the heavenly image.

2285. But what is hereafter you will see? That is, immediately after the passion he converted some to the faith, others through the evidence of works. Hence some were converted owing to their faith, some owing to a good work. Also, if it is referred to the last coming, Origen says: the whole time of the world, compared to eternity, is nothing, is as one moment. For it is written, for a thousand years in your sight are as yesterday, which is past (Ps 89:4). This is why he says, hereafter, because the time until the judgment is nothing with regard to eternity. Nevertheless, after you have fallen away from me, there is nothing left but that you know me manifestly, because I will come on the clouds of heaven. And then you will know that I am the Son of man. A similar way of speaking is found above, **you will not see me from now on, till you say: blessed is he who comes in the name of the Lord **(Matt 23:39).

2286. Then the high priest rent his garments. Here the condemnation is set down. And

first, how he is condemned is set down;

second, how he is denied by a disciple.

And

first, he treats of the condemnation;

second, of the ridiculing.

Concerning the first, he does two things:

first, the chief priest condemns him;

second, he seeks a judgment.

2287. However, the one condemning expressed Christ’s guilt both by deed and by word: by deed, because he rent his garments. He tore his garments in the same fury in which a little while before he rose from his seat, for it was customary that one who heard blasphemy tore his garments as a sign that he could not bear to hear it. The fact that he did these two things signified something: that he rose from the throne showed that he lost the priesthood; and that he tore his garments signified that it had to be passed on. For the priesthood being translated, it is necessary that a translation also be made of the law (Heb 7:12). Christ’s garments were not torn; let us not cut it, but let us cast lots for it, whose it shall be (John 19:24). Hence it signified abolition. And this is indicated: the Lord has rent the kingdom of Israel from you this day (1 Sam 15:28). Thus it was cut off from the Jews, and was given to the members of Christ.

Then he imputes guilt: he has blasphemed. Because he had said this, he considered him a blasphemer; hence, for a good work we do not stone you, but for blasphemy; and because you, being a man, make yourself God (John 10:33); and such a man deserves to die.

Then he manifests the guilt: what further need have we of witnesses?

2288. Then he seeks a judgment: what do you think? But answering, they said: he is guilty of death, according to the judgment of the law. And this would be true, if he were a blasphemer; but he was not, so they judge badly, for they condemn to death the author of life; and as in Adam all die, so also in Christ all will be made alive (1 Cor 15:22).

2289. Then they spat in his face. After the condemnation of Christ, he treats of the ridiculing. And fittingly enough, for Christ bore our sins (Isa 53). Moreover, through sin man was handed over to death, when it was said to him, for in whatever day you eat of it, you will die the death (Gen 2:17). Likewise, he lost honor, for man when he was in honor did not understand; he is compared to senseless beasts, and is become like to them (Ps 48:13).

And this is why Christ the redeemer endured death and reproach, first by deed; second by word, at prophesy to us, O Christ.

In the first he is spat upon, and struck with blows; in the second, he is struck in the face.

2290. With regard to the first, it says, then they spat in his face, and buffeted him; according to what is had from the words, this was done as a sign of contempt of God’s commandment, for it says that if anyone would not receive the wife of a brother, they spat in his face (Deut 25:5). Also, owing to contempt of the commandment of a father: so it was said about Mary the sister of Moses (Num 12:14). Hence they spat in his face because they considered him a blasphemer; I have not turned away my face from those who rebuked me, and spit upon me (Isa 50:6). Likewise, they hit him, in the manner of a man drunk or foolish; the most abject of men (Isa 53:3), i.e., he seemed despised as though he were the most abject of all men. And others struck his face with the palms of their hands, in irreverence; he will give his cheek to him who strikes him (Lam 3:30). Mystically, according to Augustine, some do this even now: for to spit in his face is nothing other than to despise the presence of Christ’s grace; how much more, do you think he deserves worse punishments, who has trodden under foot the Son of God, and has esteemed the blood of the testament unclean, by which he was sanctified, and has offered an affront to the Spirit of grace? (Heb 10:29). But he properly strikes a blow who subjects the head to the hand: and such are those who seek their own dignity more than Christ’s honor. About such men it is said, that men loved darkness rather than the light (John 3:19). And the ones who strike his face are those who in a certain way strive to remove his presence, as are the Jews. Of these Isaiah says, let the Holy One of Israel cease from before us (Isa 30:11).

2291. Then they inflict taunts by word: **prophesy to us, O Christ, who is he that struck you? **And they said this by way of ridicule, because none of them took him for a prophet; and it was not necessary for Christ to prophesy, for their irreverent speech was plain. So he did not wish to speak; reproaching me they have struck me on the cheek (Job 16:11).

2292. But Peter sat without in the court. Here he treats of Peter’s denial. Luke reports another order, for he puts Peter’s denial before the mockery of Christ (Luke 22:25), but Matthew the other way around. And there is no conflict, because while he was being mocked this was done at the same time; so it makes no difference whether it be placed before or after.

And one should notice that when Christ was led away, he did not deny him; but when he is mocked, he denies him, to signify that some fear reproach more than lashes, contrary to: fear not the reproach of men, and be not afraid of their blasphemies (Isa 51:7).

And concerning this,

first, the denial is set down;

second, Peter’s repentance, at and immediately the cock crowed. And Peter remembered the word of Jesus.

The first is divided into three parts, according to the three denials.

The second is at and as he went out of the gate; the third, at and after a little while those came who stood by.

2293. And first, the place is set down; second, the occasion; third, the denial.

It says therefore, but Peter sat without in the court, namely outside the place where Christ was suffering: for those who distance themselves from Christ are quickly confounded. All who forsake you will be confounded (Jer 17:13). On the contrary, come to him and be enlightened: and your faces will not be confounded (Ps 33:6). For the one who is outside of Christ’s passion easily slips and falls.

Then the provocation to denial is set down: and there came to him a servant maid, saying: you also were with Jesus the Galilean. And Peter’s fall lines up with the fall of the first man; from the woman came the beginning of sin (Sir 25:33). In the same way, Peter denied Christ at the words of a woman, by which the Lord wished to humiliate his presumption, because it was not at the words of a man, but of a woman. You also were with Jesus the Galilean. This used to be a glorious thing to him, but now it is terrible to him, and so he denies it: but he denied before them all, saying: I do not know what you are saying.

If we wish to make Peter’s guilt worse, we can make it worse in three ways. It is made worse because right away, at a small fright, he denied Christ; the sound of a flying leaf will terrify them (Lev 26:36). Likewise, because he was not ashamed to do it before all. Likewise, by lying, because he said, I do not know what you are saying, and I do not know the man; contrary to: for your soul be not ashamed to say the truth (Sir 4:24).

2294. And as he went out of the gate, another maid saw him, and she said to those who were there: this man also was with Jesus of Nazareth. And again he denied. Here the second denial is set down. And first, he touches on the place; second, the provocation; third, the denial.

As regards history, according to Mark, the cock crowed after the first denial, and then he went out the door and another maid saw him, and he denied him again (Mark 14:66). But this seems contrary to the others, because the others seem to say that those who were sitting spoke; and Luke says that it was one of those sitting (Luke 22:55). What then is said here about a maid? One should note, according to Augustine, that when he had denied him, he went out, and while he was in the process of going out, a maid spoke to him, and then he denied him again; hearing, Peter turned back inside. Then those who had heard what the maid said asked the same thing. And it can be that one who knew him was pressing him more. And again he denied with an oath, I do not know the man; contrary to: do not let your mouth be accustomed to swearing (Sir 23:9).

2295. Then there follows the third denial. And first, the time is described; second, the provocation; third, the denial. It says then, and after a little while. Luke says, and after the space, as it were of one hour (Luke 22:59). And the devil obtained this, that he might have no time to breathe. Hence they say to him, surely you also are one of them, and they prove it, for even your speech discovers you.

2296. But since they were all Jews, why does it say, for even your speech discovers you? Jerome resolves it, saying that different phrases often occur in the same language, as is clear in France, and Picardy, and Burgundy, and yet there is one speech. In the same way, the Galileans had some things different from the Jerusalemites. So also it can be said to any man: for even your speech discovers you; for, as is said, for out of the abundance of the heart the mouth speaks (Luke 6:45), for when a man is carnal, he quickly breaks into carnal words; when he is spiritual, into spiritual words.

2297. Then he began to curse and to swear. There are some who wish to excuse Peter, saying that he did not sin. Hence when he said, I do not know the man, it is true that he did not know a man, but one who was man and God. And this is not good, because it places the lie on Christ: for Christ had said, you will deny me (Matt 26:34). So it is better to say that Peter lied, rather than Christ.

Also, one should notice that he not only denied Christ but denied that he was a Christian. For in one denial he said, I do not know the man, that is, I am not a Christian.

2298. Likewise, one should note that he who does not quickly draw himself back falls into something worse; he who contemns small things, will fall by little and little (Sir 19:1). Hence to the denial he added a perjury, and to the perjury a blasphemy. Hence Gregory says: a sin which is not washed away by repentance soon, by its own weight, draws one to another.

2299. Likewise, one should note that this signifies the three temptations by which a man is tempted. He is tempted by the concupiscence of the flesh; every man is tempted by his own concupiscence (Jas 1:14). Likewise, he is tempted by a desire for earthly things; for this the desire of gain devised (Wis 14:2). Likewise, by the demons, and this is signified by this denial, in which it says, and after a little while those came who stood by. For our wrestling is not against flesh and blood; but against principalities and power, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Eph 6:12). It says about these three, for all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life (1 John 2:16).

Or in another way, following Augustine, one should say that these three denials signify the error of all heretics. For some denied Christ’s divinity, like Photinus; and some the humanity, like Eunomius; some both, like Arius, who said the Son is unequal to the Father.

Likewise, according to Origen, it signifies the persecution the Church was going to endure. First, it was from the Jews, in which many died; the second, from the gentiles, in which many were made martyrs; the third, from heretics, which seduced many, and some even died.

2300. Also, one should note that there are found certain things written which seem to excuse Peter, saying that he did not sin mortally, for Bernard says: charity was stunned in him, but not extinquished. One should say that he sinned mortally, yet it was not out of malice, but fear of death. And this is what Bernard wished to say, that it was stunned.

2301. And immediately the cock crowed. Here he treats of Peter’s repentance. And

first, the motive is set down, or provocation;

second, his repentance, at and going out, he wept bitterly.

2302. Two things are touched upon by which he was provoked. First, the crowing of the cock; hence, and immediately the cock crowed. The cock signifies the preacher, who provokes sinners to repentance; hence the Apostle: awake, you just, and sin not (1 Cor 15:34); and, rise you who sleep, and arise from the dead: and Christ will enlighten you (Eph 5:14).

Second is Peter’s memory: and Peter remembered the word of Jesus which he had said. All the ends of the earth will remember, and will be converted to the Lord (Ps 21:28). And these two things frequently occur at the voice of a preacher, because the one who has forgotten God through sin turns back at the voice of a preacher. It says about this cock, who gave the cock understanding? (Job 38:36).

Luke also sets down a third, namely that the Lord looked at Peter (Luke 22:61). The Apostle: being justified freely by his grace (Rom 3:24). Convert us, O Lord, to yourself and we will be converted (Lam 5:21).

2303. Then he treats of Peter’s repentance: and going out, he wept bitterly. And his repentance is commendable for three reasons. And first, that it was quick, for he went out immediately; do not delay to be converted to the Lord (Sir 5:8). Likewise, it was prudent, for he left the company of those who had led him to denial; so also those who repent should avoid the occasion of sinning; wherefore, go out from among them, and be separate, says the Lord, and do not touch the unclean thing: and I will receive you (2 Cor 6:17–18). Likewise, because it was efficacious and true; make you mourning as for an only son, a bitter lamentation (Jer 6:26); I will recount to you all my years in the bitterness of my soul (Isa 38:15).