John 18:15Meaning & Commentary from the Church Fathers

And see how he turns praise away from himself. Lest anyone say that, when all had withdrawn, he went even farther than Simon, he says: "he was known to the high priest."

He says this so that no one may marvel that he followed, and no one may exalt him for courage.

Peter's conduct, however, is truly marvelous. He was very fearful, and yet he reached the very courtyard, while all the others had withdrawn.

That he came there shows his love. That he did not enter the courtyard came from his fear and dread.

For this very reason the Evangelist described it, to prepare in advance an excuse for his denial.

Concerning himself, he does not mention as something important that he "was known to the high priest." But since he said that he alone entered with Jesus, he also sets forth the reason for this act.

He does this so that you may not think it was the work of great-souled courage.

For lofty deeds, when they belong to any of the right-minded, never reach the hearing of others through their own mouths. Indeed, it is most unseemly when someone is praised not by others, but through his own mouth.

So also the writer of Proverbs says: "Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips" (Prov 27:2).

"That disciple was known to the high priest, and entered with Jesus into the courtyard of the high priest."

Again, very providently, he comes to the remembrance of this and does not refuse to report even this detail, for the common benefit.

Since he intended in his writing to set forth what was done and said in the high priest's courtyard itself, he gave us a necessary explanation of how he was able to enter there.

He says that he was "known" to the high priest. Therefore, he says, he entered without hindrance, because acquaintance with the ruler opened to him unimpeded access inside.

He did not deign to call it friendship. Thus, to assure us that the events in the courtyard are not described from another's words, he gave us this most useful account of his acquaintance.

The author himself was an eyewitness and immediate hearer of what took place.

The other was Peter, who could enter only secretly, fearing for his freedom and even for his life.

With a trembling heart he approached the fire and began warming his limbs, which were numb from cold and terror.

From the midst of the crowd, a servant girl noticed the stranger and suddenly asked him: "Were you also with Jesus the Galilean?"

This question was so unexpected for Peter that the instinct of self-preservation gave him no time to consider his position. Gloomily and reluctantly he answered: "I do not know what you are saying."

This difference has no special importance for the substance of the matter. Yet it indicates the precision of John's narrative, which supplements the accounts of the first Evangelists.

Still, John also omits certain features of the first Evangelists' narratives. Thus the exact history of this event is formed only by comparing all their accounts with one another.

"Simon Peter and another disciple": the first Evangelists speak only of Peter, having in view the account of his denial. John adds that another disciple was with Peter.

This other disciple was undoubtedly the Evangelist John himself, who customarily designates himself in this way in his Gospel (20 and parallels).

"Known to the high priest": it is not stated to which high priest, Annas or Caiaphas. It is unknown why and how he became known to him, and how he maintained this acquaintance while being a disciple of the Lord.

There is a tradition that John was known in the high-priestly court through his fishing trade. How reliable this is, however, is hard to decide.

"Into the high-priestly courtyard": as is clear from what follows (vv. 18, 25), this was the courtyard of the house where both high priests, Annas and Caiaphas, lived in separate quarters.

Thus the passage from one high priest to the other was only through the inner courtyard. On the arrangement of houses in Palestine, see the note on Mk 4:2.

Probably Caiaphas, because of his kinship with Annas, left him to live in another part of the high-priestly house after the latter was removed from office by the Romans.

This section was separated from Caiaphas's dwelling by the common courtyard.

Besides the inner courtyard, this high-priestly house also had an outer courtyard, the proaulion (Mk 14:68; Mt 26:71). It probably adjoined the street directly, while the house itself stood somewhat deeper within, as was and still is usual in eastern buildings.

That disciple, being known to the high priest, entered the courtyard of the high priest and persuaded the doorkeeper to let Peter also into the courtyard.

This is welcome news. It means that two disciples had enough love and faithfulness toward the Teacher at least to follow Jesus from a distance and decide to learn His fate.

It means that Peter, this time, is still faithful to his word and follows Jesus into a dangerous place.

Who is this other disciple, not named by St. John? The very one who wrote about it. Why does he not name himself?

When he reclined on the breast of Jesus, he spoke of it while hiding his name, through the tender modesty of his soul. For the same reason he hides himself now.

For now also he speaks of a glorious exploit: that when the other disciples fled, he followed Jesus. Chrysostom, in Ioan. Hom. 83, p. 360; Ammonius, in Cat. Patr. in Iohan. p. 423.

Thus Peter and John accompanied the beloved Teacher to the representatives of Jewish authority.

This is proved by the doorkeeper's question to Peter in v. 17: "Are you also one of this Man's disciples?" In the words "also you," she clearly refers to John, already in the courtyard, as Chrysostom indicates.

Peter probably did not dare enter the enclosure of the high priest's courtyard because he was known to no one in the house. Perhaps timidity had also overcome him, though his heart drew him to follow the Lord.

Seeing that Peter remained at the doors, John used the fact that he was known in the house and instructed the doorkeeper to bring Peter in.

Apparently, without any malicious thought or reproach, as Chrysostom notes, the doorkeeper asks Peter whether he is a disciple of "this Man." She adds no reproachful words.

She only lets it be understood that she knows John is His disciple. Timidity overcomes Peter, and he pronounces his first denial of Him whom he undoubtedly loved more than his own life.

Compare the accounts of the other Evangelists: Mt 26:69; Mk 14:60; Lk 22:56 and following. On Peter's love, see Jn 21:15-18.

But Peter needed a lesson in humility. Compare Jn 13:37-38. The Lord permits grace to depart from him, without which every man is powerless.

Apparently these events take place in the courtyard of the high priest's house, where not only Caiaphas lived, but also his father-in-law Annas, though in different buildings and not in one courtyard. Westcott in Speaker's Bible, note on v. 15.