18. Stabant autem servi et ministri ad prunas, quia frigus erat, et calefaciebant se: erat autem cum eis et Petrus stans, et calefaciens se.18. Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also standing, warming himself.

18. We are not to connect this verse with the preceding, as if it indicated that Peter was standing during the first denial. We know from St. Matthew (xxvi. 69; Comp. Mark xiv. 54; Luke xxii. 55) that he was sitting, and from St. Mark (xiv. 68) that after the first denial he went out into the passage or vestibule (εἰς τὸ προαύλιον). Hence what St. John says here is to be understood in reference to a time between the first and second denial.

The Greek here is somewhat different from the Vulgate. It would be rendered: “Now the servants and the officers were standing, having made a fire of charcoal, for it was cold, and [pg 317] they were warming themselves,” &c. The Roman soldiers had, doubtless, gone back to their quarters in the castle of Antonia, close to the Temple; and hence we find mention here of only the servants of the high-priest and the Temple guards.

19. Pontifex ergo interrogavit Iesum de discipulis suis, et de doctrina eius.19. The high-priest therefore asked Jesus of his disciples, and of his doctrine.

19. Meantime, while Peter was denying Him in the court, Jesus was being examined by the high-priest in a room or hall of the house of Caiphas. See above on verse 16. As we have said already, we believe that Caiphas is the “high-priest” here referred to; so that St. John here supplements the account given by the Synoptic Evangelists of the preliminary trial, before Caiphas (Matt, xxvi 59-68; Mark xiv. 55-65; Luke xxii. 54-63). From the other Evangelists we learn that many false witnesses now appeared against Jesus; but the inquiry regarding His disciples and doctrine here recorded by St. John is mentioned by no other Evangelist.

The inquiry regarding Christ's disciples was probably intended to find out whether He had collected these followers around Him with any seditious or unlawful object; and that regarding His doctrine in the hope of convicting Him from His own mouth of blasphemy. Later on in this trial, as we learn from SS. Matt. and Mark, they did condemn Him of blasphemy, and judge Him deserving of death.

20. Respondit ei Iesus: Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Iudaei conveniunt: et in occulto locutus sum nihil.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 secret I have spoken nothing.

20. Jesus makes no reply regarding His disciples, because it was sufficiently plain that they followed Him from no unworthy motive, but for sake of His doctrine and its fruits. Of His doctrine, therefore He speaks. But since He, of all teachers (the twice-repeated ἐγώ is in each instance emphatic) had taught publicly, and nothing in private that was different from His public teaching [pg 318] (or the meaning may be, nothing that He tried to hide), He refers his interrogator to those who had heard Him, as their testimony ought naturally to be sought rather than His in a matter that so intimately concerned Himself.

21. Quid me interrogas? interroga eos qui audierunt quid locutus sim ipsis? ecce hi sciunt quae dixerim ego.21. Why askest thou me? ask them who have heard what I have spoken unto them: behold they know what things I have said.

21. Behold they (these, οὗτοι) know what things I have said. Some think that Christ here referred, perhaps pointed, to the Priests and Pharisees around him, or to the crowd in the court outside; for we know from St. Luke (xxii. 61) that those outside in the court were visible from the hall where Christ was being examined. It may be, however, that οὗτοι refers simply to all and any who had at any time heard His doctrine.