---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 383 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/383/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 383. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/383/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 383. John 18 · 2 of 4

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/383/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/383/#p-N

[¶0] Alcuin: Josephus relates that this Caiaphas bought the high priesthood for this year. No wonder then if a wicked high priest judged wickedly. A man who was advanced to the priesthood by avarice would keep himself there by injustice.

[¶1] Chrysostom: That no one however might be disturbed at the sound of the chains, the Evangelist reminds them of the prophecy that His death would be the salvation of the world: Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. Such is the overpowering force of truth, that even its enemies echo it.

[¶2] Ver. 15. And Simon Peter followed Jesus, and so did another disciple: that disciple was known to the high priest, and went in with Jesus into the palace of the high priest.16. But Peter stood at the door without. Then went out that other disciple, which was known to the high priest, and spoke to her that kept the door, and brought in Peter.17. Then says the damsel that kept the door to Peter, Are not you also one of this man’s disciples? He said, I am not.18. And the servants and officers stood there, who a made a fire of coals, for it was cold: and who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

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

[¶4] Alcuin: He followed his Master out of devotion, though afar off, on account of fear.

[¶5] Augustine: Who that other disciple was we cannot hastily decide, as his name is not told us. John however is accustomed to signify himself by this expression, with the addition of, whom Jesus loved. Perhaps therefore he is the one.

[¶6] Chrysostom: He omits his own name out of humility: though he is relating an act of great virtue, how that he followed when the rest fled. He puts Peter before himself, and then mentions himself, in order to show that he was inside the hall, and therefore related what took place there with more certainty than the other Evangelists could. That disciple was known to the high priest, and went in with Jesus into the palace of the high priest. This he mentions not as a boast, but in order to diminish his own merit, in having been the only one who entered with Jesus. It is accounting for the act in another way, than merely by greatness of mind. Peter’s love took him as far as the palace, but his fear prevented him entering in: But Peter stood at the door without.

[¶7] Alcuin: He stood without, as being about to deny his Lord. He was not in Christ, who dared not confess Christ.

[¶8] Chrysostom: But that Peter would have entered the palace, if he had been permitted, appears by what immediately follows: Then went out that other disciple who was known to the high priest, and spoke to her who kept the doors, and brought in Peter.

[¶9] He did not bring him in himself, because he kept near Christ. It follows: Then says the damsel that kept the door to Peter, Are not you also one of this Man’s s disciples? He says, I am not. What say you, O Peter? Did you not say before, I will lay down my life for your sake? What then had happened, that you give way even when the damsel asks you? It was not a soldier who asked you, but a mean porteress. Nor said she, Are you this Deceiver’s disciple, but, this Man’s: an expression of pity. Are not you also, she says, because John was inside.

[¶10] Augustine: But what wonder, if God foretold truly, man presumed falsely. Respecting this denial of Peter we should remark, that Christ is not only denied by him, who denies that He is Christ, but by him also who denies himself to be a Christian. For the Lord did not say to Peter, you shall deny that you art My disciple, but, you shall deny Me. He denied Him then, when he denied that he was His disciple. And what was this but to deny that he was a Christian? How many afterwards, even boys and girls, were able to despise death, confess Christ, and enter courageously into the kingdom of heaven; which he who received the keys of the kingdom, was now unable to do? Wherein we see the reason for His saying above, Let these go their way, for of those which you hast given Me, have I lost none. If Peter had gone out of this world immediately after denying Christ, He must have been lost.

[¶11] Chrysostom: Therefore did Divine Providence permit Peter first to fall, in order that he might be less severe to sinners from the remembrance of his own fall. Peter, the teacher and master of the whole world, sinned, and obtained pardon. that judges might thereafter have that rule to go by in dispensing pardon. For this reason I suppose the priesthood was not given to Angels; because, being without sin themselves, they would punish sinners without pity. Passible man is placed over man, in order that remembering his own weakness, he may be merciful to others.

[¶12] Theophylact: Some however foolishly favor Peter, so far as to say that he denied Christ, because he did not wish to be away from Christ, and he knew, they say, that if he confessed that he was one of Christ’s disciples, he would be separated from Him, and would no longer have the liberty of following and seeing his beloved Lord; and therefore pretended to be one of the servants, that his sad countenance might not be perceived, and so exclude him: And the servants and officers stood there, who had made a fire of coals, and warmed themselves; and Peter stood with them, and warmed himself

[¶13] Augustine: It was not winter, and yet it was cold, as it often is at the vernal equinox.

[¶14] Gregory: The fire of love was smothered in Peter’s breast, and he was warming himself before the coals of the persecutors, i.e. with the love of this present life, whereby his weakness was increased.

[¶15] Ver. 19. The high priest then asked Jesus of his disciples, and of his doctrine.20. Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, where the Jews always resort; and in secret have I said nothing.21. Why do you ask me? ask them which heard me, what I have said to them: behold, they know what I said.

[¶16] Chrysostom: As they could bring no charge against Christ, they asked Him of His disciples: The high priest then asked Jesus of His disciples; perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attended to, except His own disciples.

[¶17] Theophylact: He asks Him moreover of His doctrine, what it was, whether opposed to Moses an the law, that he might take occasion thereby to put Him to death as an enemy of God.

[¶18] Alcuin: He does not ask in order to know the truth, but to find out some charge against Him, on which to deliver Him to the Roman Governor to be condemned. But our Lord so tempers His answer, as neither to conceal the truth, nor yet to appear to defend Himself: Jesus answered him, I spoke openly to the world; I ever taught in the synagogue, and in the temple, where the Jews always resort; and in secret have I said nothing.

[¶19] Augustine: There is a difficulty here not to be passed over: if He did not speak openly even to His disciples, but only promised that He would do so at some time, how was it that He spoke openly to the world? He spoke more openly to His disciples afterwards, when they had withdrawn from the crowd; for He then explained His parables, the meaning of which He concealed from the others. When He says then, I spoke openly to the world, He must be understood to mean, w within the hearing of many. So in one sense He spoke openly, i.e. in that many heard Him; in another sense not openly, i.e. in that they did not understand Him. His speaking apart with His disciples was not speaking in secret; for how could He speak in secret before the multitude, especially when that small number of His disciples were to make known what He said to a much larger?

[¶20] Theophylact: He refers here to the prophecy of Esaias; I have not spoken in, secret, in a dark place of the earth.

[¶21] Chrysostom: Or, He spoke in secret, but not, as these thought, from fear, or to excite sedition; but only when what He said was above the understanding of the many.

[¶22] To establish the matter, however, upon superabundant evidence, He adds, Why ask you Me? ask them which heard Me what I said to them; behold, they know what I said to them: as if He said, you ask Me of My disciples; ask My enemies, who lie in wait for Me. These are the words of one who was confident of the truth of what He said: for it is incontrovertible evidence, when enemies are called in as witnesses.

[¶23] Augustine: For what they had beard and not understood was not of such a kind, as that they could justly turn it against Him. And as often as they tried by questioning to find out some charge against Him, He so replied as to blunt all their stratagems, and refute their calumnies.

[¶24] Ver. 22. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answer you the high priest so?23. Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smite you me?24. Now Annas had sent him bound to Caiaphas the high priest.

[¶25] Theophylact: When Jesus had appealed to the testimony of the people by, an officer, wishing to clear himself, and show that he was not one of those who admired our Lord, struck Him: And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answer you the high priest so?

[¶26] Augustine: This shows that Annas was the high priest, for this was before He was sent to Caiaphas. And Luke in the beginning of his Gospel says, that Annas and Caiaphas were both high priests.

[¶27] Alcuin: Here is fulfilled the prophecy, I gave my cheek to the smiters. Jesus, though struck unjustly, replied gently: Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smite you Me?

[¶28] Theophylact: As if to say, If you have any fault to find with what I have said, show it; if you have not, why do you rage? Or thus: If I taught any thing unadvisedly, when I taught in the synagogues, give proof of it to the high priest I but if taught aright, so that even you officers admired, why smite you Me, Whom before you admired?

[¶29] Augustine: What can be truer, gentler, kinder, than this answer? He Who received the blow on the face neither wished for him who struck it that fire from heaven should consume him, or the earth open its month and swallow him; or a devil seize him; or any other yet more horrible kind of punishment. Yet had not He, by Whom the world was made, power to cause any one of these things to take place, but that He preferred teaching us that patience why which the world is overcome? Some one will ask here, why He did not do what He Himself commanded, i.e. not make this answer, but give the other cheek to the smiter? But what if He did both, both answered gently, and gave, not His check only to the smiter, but His whole body to be nailed to the Cross? And herein He shows, that those precepts of patience are to be performed not by posture of the body, but by preparation of the heart: for it is possible that a man might give his cheek outwardly, and yet be angry at the same time. How much better is it to answer truly, yet gently, and be ready to bear even harder usage patiently.

[¶30] Chrysostom: What should they do then but either disprove, or admit, what He said? Yet this they do not do: it is not a trial they are carrying on, but a faction, a tyranny. Not knowing what to do further, they send Him to Caiaphas: Now Annas sent Him bound to Caiaphas the high priest.

[¶31] Theophylact: Thinking that as he was more cunning, he might find out something against Him worthy of death.

[¶32] Augustine: He was the one to whom they were taking Him from the first, as Matthew says; he being the high priest of this year. We must understand that the pontificate was taken between them year by year alternately, and that it was by Caiaphas’s consent that they led Him first to Annas; or that their houses were so situated, that they could not but pass straight by that of Annas.

[¶33] Bede: Sent Him bound, not that He was bound now for the first time, for they bound Him when they took Him. They sent Him bound as they had brought Him. Or perhaps He may have been loosed from His bonds for that hour, in order to be examined, after which He was bound again, and sent to Caiaphas.

[¶34] Ver. 25. And Simon Peter stood and warmed himself. They said therefore to him, Are not you also one of his disciples? He denied it, and said, I am not.26. One of the servants of the high priest, being his kinsman whose ear Peter cut off, said, Did not I see you in the garden with him?27. Peter then denied again: and immediately the cock crowed.

[¶35] Augustine: After the Evangelist has said that they sent Jesus bound from Annas to Caiaphas, he returns to Peter and his three denials, which took place in the house of Annas: And Simon Peter stood and warmed himself. He repeats what he had said before.

[¶36] Chrysostom: Or, He means that the once fervid disciple was now too torpid, to move even when our Lord was carried away: strewing thereby how weak man’s nature is, when God forsakes him. Asked again, he again denies: They said therefore to him, Are not you also one of His disciples? He denied it, and said, I am not.

[¶37] Augustine: Here we find Peter not at the gate, but at the fire, when he denies the second time: so that he must have returned after he had gone out of doors, where Matthew says he was. He did not go out, and another damsel see him on the outside, but another damsel saw him as he was rising to go out, and remarked him, and told those who were by, i.e. those who were standing with her at the fire inside the hall, This fellow also was with Jesus of Nazareth. He heard this outside, and returned, and swore, I do not know the man. Then John continues: They said therefore to him, Are not you also one of His disciples? which words we suppose to have been said to him when he had come back, and was standing at the fire. And this explanation is confirmed by the fact, that besides the other damsel mentioned by Matthew and Mark in the second denial, there was another person, mentioned by Luke, w ho also questioned him. So John uses the plural. They said therefore to him.

[¶38] And then follows the third denial: One of the servants of the high priest, being his kinsman whose ear Peter cut off, says, Did not I see you in the garden with Him? That Matthew and Mark speak of the party who here question Peter in the plural number, whereas Luke mentions only one, and John also, adding that that one was the kinsman of him whose ear Peter cut off, is easily explained by supposing that Matthew and Mark used the plural number by a common form of speech for the singular; or that one who had observed him most strictly put the question first, and others followed it up, and pressed Peter with more.

[¶39] Chrysostom: But neither did the garden bring back to his memory what he had then said, and the great professions of love he had made: Peter then denied again, and immediately the cock crew.

[¶40] Augustine: Lo, the prophecy of the Physician is fulfilled, the presumption of the sick man demonstrated. That which Peter had said he would do, he had not done. I will lay down my life for your sake, but what our Lord had foretold had come to pass, you shall deny Me thrice.

[¶41] Chrysostom: The Evangelists have all given the same account of the denials of Peter, not with any intention of throwing blame upon him, but to teach us how hurtful it is to trust in self, and not ascribe all to God.

[¶42] Bede: Mystically, by the first denial of Peter are denoted those who before our Lord’s Passion denied that He was God, by the second, those who did so after His resurrection. So by the first crowing of the cock His resurrection is signified; by the second, the general resurrection at the end of the world. By the first damsel, who obliged Peter to deny, is denoted lust, by the second, carnal delight: by one or more servants, the devils who persuade men to deny Christ.

[¶43] Ver. 28. Then led they Jesus from Caiaphas to 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.29. Pilate then went out to them, and said, What accusation bring you against this man?30. They answered and said to him, If he were not a malefactor, we would not have delivered him up to you.31. Then said Pilate to them, Take you him, and judge him according to your law. The Jews therefore said to him, It is not lawful for us to put any man to death.32. That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die.

[¶44] Augustine: The Evangelist returns to the part where he had left off, in order to relate Peter’s denial: Then led they Jesus to Caiaphas to the hall of judgment: to Caiaphas from his colleague and father in law Annas, as has been said. But If to Caiaphas, how to the praetorium, which was the place where the governor Pilate resided;