John 18:17

Joh 18:17. Καὶ σὺ,) thou also, as many others, and as thy companion.[382] If the maid had been ignorant of the fact that that other disciple was a disciple, there is no doubt but that she would have questioned him also. Therefore the maid had not asked the question for the sake of injuring him, but lest she herself should come into danger. [She had previously permitted the unnamed disciple to introduce Peter; then at last, fearing that she had admitted in a strange man at an unseasonable time, she went near the light, and having found Peter, who after a brief sitting or lying down (‘accubitum’) had presently after risen up again, she accosted him, thereby causing further questions to be put to him by the other servants also. Peter replied to the maid and the servants in the negative. This was the first denial. The same damsel made the beginning of that inquiry also, which impelled Peter to a second denial, after that he had been in the meantime occupied with warming himself in the palace, and had afterwards gone forth into the hall (‘atrium’). Some of the servants, as naturally happens, were sitting, some were standing; Peter did both by turns. His first denial was whilst sitting; the second, whilst standing. Whilst these things were being done, which are recorded, ch. Joh 18:19-23, he stood near the fire; for which reason John twice introduces mention of his standing: Joh 18:18; Joh 18:25.—Harm., p. 535.] Nor was Peter in greater peril than the other disciple.

[382] The ἄλλος μαθητής. An objection to ὁ ἄλλος—John being meant, as proposed in a former note—is Mat 26:56, “All the disciples forsook Him, and fled.” John, however, may have returned, as Peter did. Nicodemus, if he be meant, would be likely to know Peter as a fellow-disciple.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 18:17 . Naturally he concluded from John’s introducing him that Peter was also a disciple, and as a mere innocent and purposeless remark says: Μὴ καὶ σὺ … τούτου ; “Are you also one of this man’s disciples?” He says, οὐκ εἰμί , “I am not”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Then saith the damsel that kept the door--"one of the maids of the high priest," says Mark (Mar 14:66). "When she saw Peter warming himself, she looked upon him and said" (Mar 14:67). Luke is more graphic (Luk 22:56) --She "beheld him as he sat by the fire (literally, 'the light'), and earnestly looked on him (fixed her gaze upon him), and said." "His demeanor and timidity, which must have vividly showed themselves, as it so generally happens, leading to the recognition of him" [OLSHAUSEN].

Art thou not also one of this man's disciples?--that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person.

He saith, I am not--"He denied before them all, saying, I know not what thou sayest" (Mat 26:70) --a common form of point blank denial; "I know [supply 'Him'] not, neither understand I what thou sayest" (Mar 14:68); "Woman, I know Him not" (Luk 22:57). This was THE FIRST DENIAL. "And he went out into the porch [thinking, perhaps, to steal away], and the cock crew," (Mar 14:68).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. The damsel that kept the door] Caezarius, a writer quoted by Calmet, says this portress was named Ballila. It is worthy of remark that women, especially old women, were employed by the ancients as porters. In 2Sa 4:6, both the Septuagint and Vulgate make a woman porter to Ishbosheth. ARISTOPHANES, in Vespis, v. 765, mentions them in the same office and calls them Σηκις, Sekis, which seems to signify a common maid-servant: -

Ὁτι την θυραν ανεῳξεν ἡ Σηκις λαθρα.

And EURIPIDES, Troad. brings in Hecuba, complaining that she, who was wont to sit upon a throne, is now reduced to the miserable necessity of becoming a porter, or a nurse, in order to get a morsel of bread. And PLAUTUS, Curcul. Act. i. sc. 1, mentions an old woman who was keeper of the gate: -

Anus hic solet cubitare custos janitrix.

Why they, in preference to men, should be pitched upon for this office, I cannot conceive; but we find the usage was common in all ancient nations. See Clarke on Mt 26:69.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) On Peter’s denials, comp. Notes on Mat_26:69-75, and see in this Gospel Joh_13:38.

Art not thou also one of this man’s disciples?—i.e., “Thou as well as thy friend, whom I know.” There is no charge brought against him. The words are apparently simply words of recognition, or as furnishing a reason for admitting him with his friend, but Peter is conscious that he had attempted to kill, and had succeeded in wounding, one of the high priest’s servants. He therefore dreads this recognition.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. Then saith the damsel] The damsel therefore (Joh_18:3) saith.

Art not thou also] Rather, Art thou also (as well as thy companion) or, surely thou art not: S. Peter’s denial is thus, as it were, put into his mouth. See on Joh_4:29 and comp. Joh_4:33, Joh_6:67, Joh_7:47, Joh_9:40. In all these passages the form of the question anticipates a negative answer.

one of this man’s disciples] Or, one of the disciples of this man. ‘This man’ and the turn of the sentence are contemptuous. Comp. Joh_9:16; Joh_9:24, Joh_11:47. S. John had hurried on to the room where Christ was being examined; as at the Cross (Joh_19:26) he kept close to his Master; and in neither case was molested. S. Peter, who ‘followed afar off’ (Luk_22:54) and that rather out of curiosity ‘to see the end’ (Mat_26:58) than out of love, encountered temptation and fell.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then saith the damsel that kept the door unto Peter,.... She being relieved, either by her father, if porter, or by a fellow servant, had the opportunity of coming into the hall, where Peter was, and was curious to observe him, who he should be, that that person of note should order him to be admitted, when an affair of so much privacy and importance was transacting; and either by Peter's language, or the trouble that appeared in his countenance, or fancying: she had seen him in the temple, or in some part of the city in company With Jesus, addresses him after this manner:

art not thou also one of this man's disciples? She speaks of Christ in the vulgar dialect of the Jews, calling him "this man"; not only esteeming him a mere man, but a worthless man; and knowing he had disciples, challenges him as one of them; when he, all in flight and surprise, not expecting such a question to be put to him, without any further thought, rashly and suddenly

he saith I am not: he never denied that Christ was God or the Son of God, or that he was come in the flesh, or that he was the Messiah and Saviour of sinners; but either that he did not know what the maid said, or the person she spoke of; or, as here, that he was one of his disciples; which was a very great untruth: and many are the aggravations of his fall; which came to pass as soon as ever he was entered almost; and that by the means of a maid, a servant maid, a very inferior one; and at first perhaps they were alone; and the question put to him might not be in a virulent way, nor proceed from malice, but commiseration of him; and yet he had not resolution enough to own himself a disciple of Jesus; which he might have done, and in all likelihood might have gone safe off directly: but he that had so much confidence as to say, though all men deny thee, yet will not I; and had so much courage, as, in the face of a band of soldiers, to draw his sword, and smite one of the high priest's servants, but a few hours before, has not spirit enough in him to own his master before a servant maid!

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 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.

Ver. 17. He saith, I am not] False dissimulation is true denial. A silly wench is too hard for this stout stickler, who was alway Melius animatus quam armatus, as one observeth of him; Sic Elias fulminator ad Iesebelis minas trepidat, factus seipso imbecillior. "Thou also standest by faith: be not highminded, but fear," Rom 11:20.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

St. John gives here Peter’s first denial, which is reunited to the other two by all the preceding evangelists. This is one of the circumstances, which the others may have neglected, to unite three similar facts, and relating to the same object. (Bible de Vence) --- St. Peter, the prince and head of the Church, was permitted to fall, to teach him to treat with more mildness and condescension those, whom he would afterwards have to raise out of the same miserable state of sin. One weak and frail man is placed over another, that seeing him unhappily fallen, he may give him his kind and helping hand, to free him from that unhappy state, in which he knows himself to have been. (St. John Chrysostom) --- Of all which our divine Saviour suffered in the court of Caiphas, nothing so much affected him as the dangerous fall of Peter, the chief of all his apostles, who had received the most signal favours from him. He had boasted that very night, that although all the rest of the disciples should abandon their master, he would never forsake him. Yet, see the weakness and inconstancy of human nature; at the voice of a poor maid, he forthwith denies his master; repeats his denial a second, and a third time, and even swears with an imprecation, that he never knew the man. O what is man, when he confides too much in himself! Let us look to ourselves, and see, that we never fall into the same unfortunate state. But if we have the misfortune to imitate this apostle in his fall, let us likewise imitate him in his speedy repentance: for immediately after his fall, going out, he wept bitterly; a practice which, it is said, he ever after retained, as often as he heard the cock crow. (Butler’s Lives of the Saints)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This is Peter’s first denial of his Master; between which and his second denial (of which John saith nothing till he comes to Joh 18:26) the evangelist interposes many things not mentioned by the other evangelists.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The folly of fear.

Simon Peter, having shown the vanity of violence in his useless blow at the high priest"s servant, now proceeds to show the folly of fear in a vain attempt to conceal his connection with Jesus. Extremes meet. The spirit that impels to a reckless, random attack is immediately followed by the spirit that seeks present safety at any cost. The denial by Peter illustrates many truths. We take it here as illustrating the folly of fear.

I PETER MEANT TO BE PRUDENT. He sought to keep safe what he valued most, and what he valued most was his own present life. What a man most fears to lose is his treasure. Peter had not yet gained the true prudence, because he had not yet found out the most precious thing a man can possess, even an inward union with that which is inward in Jesus. He had to do the best he could for the best he had, and that best led him into a lie. Once he admitted his association with Jesus, he did not know what the admission might lead to.

II THE ONLY PATH TO TRUE COURAGE. The Christian can be the only truly courageous person. For he knows that, whatever may come from the outside, the best things are safe. A higher courage is often needed than that in which Peter proved to be lacking, even moral courage. Some would even dare to die, but they would not dare to fly in the face of the world"s customs and demands. Peter had harder things to do afterwards than preserve his natural life. He had to turn his back on Judaism. He had to make ready for being laughed at and sneered at, again and again. The wisest fear is a fear of losing living union with Jesus. If we value that as we ought to do, then the laughter and the threats of men will be robbed of what makes them so dreadful to many. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Art thou also - As well as the others, one of this man's disciples - She does not appear to have asked with any design to hurt him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Are you not also one of the disciples of this man?

This appears in the form of a question to enable the servant to express her remark somewhat cautiously. AT: "You are also one of the arrested man's disciples! Are you not?" (See: Rhetorical Question)

Now the servants and the officers were standing there, and they had made a charcoal fire, for it was cold, and they were warming themselves

These were the high priest's servants and the temple guards. AT: "It was cold, so the high priest's servants and temple guards made a charcoal fire and were standing and warming themselves around it" (See: Assumed Knowledge and Implicit Information)

Now

This word is used here to mark a break in the main story line so John can add the information about the people who were warming themselves around the fire. (See: Background Information)

translationWords

servant

fire

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. μὴ καὶ σύ. Art thou also (shewing that she knew his companion to be a disciple), or, surely thou also art not. see on Joh 4:29 and comp. Joh 4:33, Joh 6:67, Joh 7:47, Joh 9:40; where, as here, the μὴ anticipates a negative answer. S. Peter’s denial is thus put into his mouth. Τούτου and the turn of the sentence are contemptuous; Joh 9:16; Joh 9:24, Joh 11:47. S. John had hurried on to the room where Christ was being examined; as at the Cross (Joh 19:26) he kept close to his Master; and in neither case was molested. S. Peter, who ‘followed afar off’ (Luk 22:54) and that rather out of curiosity ‘to see the end’ (Mat 26:58) than out of love, encountered temptation and fell.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] See the whole subject of Peter’s denials vv. 69-75.

This first denial was to all appearance rashly and almost inadvertently made, from a mere feeling of shame. Lücke suggests that Peter may have set himself among the servants of the High Priest to bear out his denial. The μὴ καὶ σύ (ver. 25), as Luthardt remarks, implies that the other disciple had already been recognized as a follower of Jesus, and had escaped annoyance.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. μὴ καὶ σὺ ἐκ τῶν μαθητῶν κτλ. The form of the question μὴ καὶ … shows that the portress expected a negative answer: “You are not another of His disciples, are you?” See on 6:67; and cf. v. 25. That is, she knew that the person who had already been admitted as γνωστὸς τῷ ἀρχιερεῖ was a disciple of Jesus, although not necessarily of the inner circle.

τοῦ ἀνθρώπου τούτου, “of this person,” a contemptuous way of speaking.

According to the Johannine account, the first challenge to Peter and his first denial of his Master occurred as he was being admitted to the courtyard. The Synoptists put it later, after he had been admitted and was warming himself at the fire, when he was recognised by a slave girl who saw his face lit up by the flames (Luk 22:56). Mk. says that after Peter repudiated any knowledge of Jesus he went outside into the vestibule or porch (προαύλιον, Mar 14:68; cf. εἰς τὸν πυλῶνα, Mat 26:71), and that the second interrogation of him (this time apparently by the maid who was portress) took place there.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The damsel [η παιδισκη] . See on Act 12:13.

Art thou [μη συ] . The question is put in a negative form, as if expecting a negative answer : thou art not, art thou?

Also. Showing that she recognized John as a disciple.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.