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This second query would seem to have been made when He raised them from the ground.

He now repeats the same answer and ceases to show any power over them.

His pleading for the departure of His disciples, or rather the manner in which He arranged for His own arrest and not theirs, has had various interpretations. Some think He pleaded merely for the preservation of their lives. The word which the Apostle quotes was uttered concerning their souls and it is not necessary to say that S. John gives it a sensus accommodatitius.

Most commentators give the words both senses. If the Apostles were taken they should have denied their Master as Peter did and then be killed afterwards. They would thus lose body and soul and be lost indeed. The care of the Good Shepherd is shewn here. He is giving His life for His flock and He does not want theirs until it can be given by martyrdom.

1Again. This would be after the interval given for their recovery from the fall.

2Whom seek ye?-This was not said now in the majestic tones of the first query; but in the gentle lamblike manner of His future words.

$Jesus of Nazareth.—They seem to have their words arranged for them, as they repeat the identical answer they gave before.

4You seek Me.-The me here is exceptive. Me and me only would be its meaning.

"These go their way.-We can gather from the way these words are put that there was a design in the minds of the adversaries to lay hands upon the disciples. Peter's attack subsequently confirms this surmise.

The word.-The sentence or the utterance.

"I have not lost any.-Those who speak so much about exact quoting, had better compare this verse with verse 12, chap. xvii. in the original Greek. One seems to quote the other and both to quote Our Lord.

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10. Simon ergò Petrus, habens

10. Then 'Simon Peter, hav

gladium, eduxit eum et percussiting a sword, drew it, and struck

pontificis servum, et abscidit auriculam ejus dexteram. Erat autem nomen servo Malchus.

11. Dixit ergò JESUS Petro: "Mitte gladium tuum in vaginam. Calicem quem dedit mihi Pater non bibam illum ?"

the servant of the high priest, and cut off his 'right ear. And the name of the servant was 'Malchus.

II. Then Jesus said to Peter: "Put up thy sword into the scabbard. The "chalice which my Father hath given me, shall I not drink it?

12. Cohors ergò, et tribunus 12. Then the band, and the et ministri Judæorum, compre-tribune, and the servants of the henderunt JESUM et ligaverunt Jews, took Jesus, and 'bound

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The four Evangelists record this weak attempt at a rescue, which indeed seems to be permitted, as a sort of protest against the injustice of the thing.

The three synoptics omit the names of the parties. It might have been dangerous to give Peter's name at the time they wrote, and perhaps John alone (who was known to the high priest) knew the name of the servant.

Our Lord, according to S. Matthew, xxvi. 53, tells his disciples about the rescue He could have from heaven if He chose. He then shows that what He had already spoken of in the cœnaculum is coming true, and that He goes cheerfully in to taste the bitter

ness of His Passion.

There was a weakness in their faith distinctly perceptible here; even if we attribute Peter's action to over-zeal for his Master's welfare and protection.

1Simon Peter. He should lead the way for the others on account of his privileged position.

2Having a sword.-The rest were without swords, and they must have left one "of the two in the canaculum" behind them.

3Right ear.-SS. Luke and John only, mention which ear it was. *Malchus.-Melek or King was a very common name at the time. Malachy is from the same root.

Put up thy sword into the scabbard.-Much use hath been made of this sentence. Writers for and against the temporal power have used it

freely. Arguments founded upon figurative meanings, where we are not sure of one being intended, may be specious, but are seldom conclusive. Peter was ordered to put up his sword for this time, but he certainly was not ordered to throw it away or not to use it again—if some robber attacked him, for instance.

Chalice... hath given.-Chalice is very frequently used in Scripture for suffering. The allusion to the manner in which the cup of wine was sent round at table, and thence to the command.

"Bound Him.-Many think He was bound tightly, and many think only loosely.

Use of the sword:

Ist. For self-defence.

2nd. To defend one's country. 3rd. To punish evil doers.

Sword to be used:

1st. Under proper authority. 2nd. Skilfully and carefully. 3rd. Not further than is necessary.

13. Et adduxerunt eum ad Annam primùm erat enim socer Caiphæ, qui erat Pontifex anni illius.

14. Erat autem Caiphas qui consilium dederat Judæis quia expedit unum hominem mori pro populo.

15. Sequebatur autem JESUM Simon Petrus, et alius discipulus. Discipulus autem ille erat notus pontifici, et introivit cum JESU in atrium pontificis.

16. Petrus autem stabat ad ostium forìs. Exivit ergò discipulus alius qui erat notus

13. And they led him away to 'Annas first; for he was father-in-law to 'Caiphas, who was the high priest of that year.

14. Now Caiphas was he who had given the 'counsel to the Jews, that it was 'expedient that one man should die for the people.

15. And "Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest.

16. But Peter stood 'at the door without. Then the other disciple, who was known to the

pontifici, et dixit ostiariæ, et introduxit Petrum.

17. Dicit ergò Petro ancilla ostiaria: "Numquid et tu ex discipulis es hominis istius?" Dicit ille: "Non sum."

18. Stabant autem servi et ministri ad prunas, quia frigus erat, et calefaciebant se; erat autem cum eis et Petrus stans et calefaciens se.

high priest, went out, and spoke to the porteress, and brought in Peter.

17. And the maid that was porteress said to Peter: Art not thou also one of this man's disciples? He saith: 'I am not.

18. Now the servants and officers stood at a fire of coals, because it was cold, and warmed themselves and with them was Peter also standing, and warming himself.

S. John alone makes mention of Our Lord's being brought "to Annas first."

There are three opinions as to whether Peter made one denial in the house of Annas, and two more in the house of Caiphas.

One opinion is, that these two, ex-high priest and actual high priest, lived in the same house and had the same court, but different apartments.

The second opinion is, that the interrogatories all took place before Caiphas, and that verse 24, and "Annas sent him bound to Caiphas, the high priest," should follow verse 14. The Greek bears this construction.

The third opinion is, that Peter was introduced after the interrogatories, but his introduction is mentioned parenthetically before they took place. We rather incline to the second opinion. There is a fourth given by F. Corluy and others, to the effect that the first denial happened on the way from Annas to Caiphas.

1Annas. This was a celebrated high priest, who, even when out of office, had much authority attached to his opinion by the Sanhedrim. 2Caiphas.-This was the official high priest. Five of Annas's sons became high priests afterwards.

3Counsel.—He evidently was acting a leading part in the apprehension and crucifixion of Our Lord.

4Expedient. We have already adverted to the manner of this prophecy. (Chapter xi. verse 50).

Simon Peter. He returned from his flight at Gethsemani and kept at a safe distance in the rear,

Another disciple.—All are agreed that this was John himself. He suppresses his name but lets us know who is meant.

"At the door without.—The porteress had instructions to be particular as to whom she admitted on such an important occasion.

8Brought in Peter.-John obtained his admission as a favour.

"I am not. This is Peter's first denial, and according to some it occurred in the house of Annas.

10 Warming himself.-All these minutia are given by an eyewitness.

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19. Pontifex ergò interrogavit JESUM de discipulis suis et de doctrinâ ejus.

20. Respondit ei JESUS: "Ego palàm locutus sum mundo; ego semper docui in synagogâ et in templo, quò omnes Judæi conveniunt, et in occulto locutus sum nihil;

21. "Quid me interrogas? Interroga eos qui audierunt quid locutus sim ipsis: ecce hi sciunt quæ dixerim ego."

22. Hæc autem cùm dixisset, unus assistens ministrorum dedit alapam JESU, dicens: "Sic respondes pontifici ?”

19. 'The high priest then asked Jesus of his disciples, and of his doctrine.

20. Jesus answered him: I have spoken openly to the world; I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in private I have spoken nothing.

21. Why askest thou "me? ask them who have heard what I have spoken to them; behold, 'they know what things I have said,

22. And when he had said these things, one of the officers standing by gave Jesus a blow, saying: 'Answerest thou the high priest so?

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