(16) But Peter stood at the door without.--i.e., at the door of the court. He remained here with the crowd. Jesus as a prisoner, and the other disciple as a friend of the high priest, went into the court.
Unto her that kept the door.--Comp. Acts 12:13 and 2 Samuel 4:6 (LXX.). That women "kept the door" among the Jews we know from Josephus (Ant vii. 2, ? 1).
Verses 16, 17. - But Peter was standing at the door without. Up to this moment Peter had only pressed as far as to the outer door; the other disciple had gone bravely in. The hum of voices was now deadened by the closed door dividing Peter from his Lord. The height, the cold, the strange blighting of all his expectations, the necessary conviction forced upon him that he had implicated himself by the assault he had delivered on the servant of the high priest, combined to induce a new and desponding mood. All hope had fled. Then John bethought him of the condition of his friend, and so we read that the other disciple, who was known to the high priest, therefore went out to the entrance-door, and finding Peter there, spake to her who kept the door (cf. Acts 12:13). His appeal may easily be supplied - and he brought in Peter. The other evangelists imply that before Peter was challenged the fire of coals had been lighted, and that the apostle, with the servants and with the rest of the group who had apprehended Jesus gathered round it. He placed himself as if he were an unconcerned spectator, identified himself, as it were, rather with the captors than with the Lord; nor is the narrative of John inconsistent with the synoptic statement. In Ver. 18 the incident is certainly introduced by the writer after he mentioned the challenge. Still, he states it as a condition of the denial rather than as a subsequent event. Matthew describes his position as "without, in the court," not in the audience-chamber, but in a court opening "upon" it or "above" it, as Mark (Mark 14:66) implies. Luke tells us he was "sitting m the midst of the court," with the glow of the burning charcoal on his face, "he was πρὸςτὸ φῶς," where the maiden might see him more attentively than when she hurriedly admitted him. "The other disciple" had moved swiftly on to some corner where he could see and hear all that was happening to the Master. But Peter's first step downwards had been already inwardly taken. Before he had verbally denied his Lord, he had acted as though he were indifferent to the result (see Hanna's 'Last Day of our Lord's Passion,' John 2.). Matthew's and Mark's accounts represent Peter's first and other denials as taking place after the mockery of Jesus that followed upon his great confession of Messiahship. Luke places them all three together before the formal examination or confession, and before the judicial condemnation. John's account throws much needed light upon the synoptic narrative, which is more inconsistent with itself than with that of the Fourth Gospel. Matthew's method of putting together into connected concurrent groups miracles, events, sayings, or parables which are allied to each other, will explain the substantially identical report contained in his and Mark's Gospels. There are with all differences some remarkable coincidences.
(1) All four accounts describe our Lord's prediction of Peter's denial.
(2) All four evangelists agree to represent the first temptation as proceeding from "a certain maiden," "one of the maids of the high priest," or "a damsel." John's Gospel explains the point by saying, the maid who kept the door (ἡ θυρωρός) said therefore, seeing she had admitted him, not in the rush of the other servants, but at the request of "the other disciple" - considerable meaning is thus put into her words, which is lost in the synoptists by lack of the hint already given By John - Art thou, as well as my acquaintance yonder, also one of this Man's disciples? He saith, I am not. The other evangelists amplify this negative in various ways. Mark, the reporter of Peter's own preaching, aggravates throughout the heinousness of Peter's fall, adding, "He denied, saying, I know not, neither understand I what thou sayest." His position was sufficiently taken, and he thought to have established for himself a perfect incognito.
18:13-27 Simon Peter denied his Master. The particulars have been noticed in the remarks on the other Gospels. The beginning of sin is as the letting forth of water. The sin of lying is a fruitful sin; one lie needs another to support it, and that another. If a call to expose ourselves to danger be clear, we may hope God will enable us to honour him; if it be not, we may fear that God will leave us to shame ourselves. They said nothing concerning the miracles of Jesus, by which he had done so much good, and which proved his doctrine. Thus the enemies of Christ, whilst they quarrel with his truth, wilfully shut their eyes against it. He appeals to those who heard him. The doctrine of Christ may safely appeal to all that know it, and those who judge in truth bear witness to it. Our resentment of injuries must never be passionate. He reasoned with the man that did him the injury, and so may we.
But Peter stood at the door without,.... It being difficult to get in; and perhaps he might be fearful too of going in, lest he should be known; however, he waited, if he could hear or see anything, and for a proper opportunity of entrance: it would have been well if he had took the hint of providence, access not being easy, and have gone his way; for he was now at the door of temptation: it would have been best for him, if he had kept without; and indeed at a greater distance; but his curiosity had led him thus far, and he hoped for an opportunity of getting nearer, which offered in the following manner:
then went out that other disciple, which was known unto the high priest; seeing Peter through the window, by the light of the moon, for it was full moon; and knowing him, who he was, concluded he had a mind to come in, and hear and see what he could, steps out,
and spake unto her that kept the door; which might be thought more properly the business of menservants; but these being employed in apprehending and guarding Jesus, the maid, servants might be obliged to take this post. The Ethiopic version, in the next verse, calls her the doorkeeper's daughter; her father might be the porter, and he being busy, she supplied his place. Though there is no need of these conjectures, since it was usual with other nations, and it might be with the Jews, for women to be doorkeepers, as Pignorius (l) has shown out of Plautus, Petronius, Pausanias, and others. However, the other disciple, who was a man of figure and authority, and was known by the servants of the family, ordered her to open the door, and let Peter in; who accordingly did:
and brought in Peter; into the hall, where Jesus was, under the examination of the high priest.
Unto her that kept the door.--Comp. Acts 12:13 and 2 Samuel 4:6 (LXX.). That women "kept the door" among the Jews we know from Josephus (Ant vii. 2, ? 1).
(1) All four accounts describe our Lord's prediction of Peter's denial.
(2) All four evangelists agree to represent the first temptation as proceeding from "a certain maiden," "one of the maids of the high priest," or "a damsel." John's Gospel explains the point by saying, the maid who kept the door (ἡ θυρωρός) said therefore, seeing she had admitted him, not in the rush of the other servants, but at the request of "the other disciple" - considerable meaning is thus put into her words, which is lost in the synoptists by lack of the hint already given By John - Art thou, as well as my acquaintance yonder, also one of this Man's disciples? He saith, I am not. The other evangelists amplify this negative in various ways. Mark, the reporter of Peter's own preaching, aggravates throughout the heinousness of Peter's fall, adding, "He denied, saying, I know not, neither understand I what thou sayest." His position was sufficiently taken, and he thought to have established for himself a perfect incognito.
then went out that other disciple, which was known unto the high priest; seeing Peter through the window, by the light of the moon, for it was full moon; and knowing him, who he was, concluded he had a mind to come in, and hear and see what he could, steps out,
and spake unto her that kept the door; which might be thought more properly the business of menservants; but these being employed in apprehending and guarding Jesus, the maid, servants might be obliged to take this post. The Ethiopic version, in the next verse, calls her the doorkeeper's daughter; her father might be the porter, and he being busy, she supplied his place. Though there is no need of these conjectures, since it was usual with other nations, and it might be with the Jews, for women to be doorkeepers, as Pignorius (l) has shown out of Plautus, Petronius, Pausanias, and others. However, the other disciple, who was a man of figure and authority, and was known by the servants of the family, ordered her to open the door, and let Peter in; who accordingly did:
and brought in Peter; into the hall, where Jesus was, under the examination of the high priest.
(l) De Servis, p. 454, 455.