(11) Put up thy sword into the sheath.--Comp. Note on Matthew 26:52. Here again St. John's narrative is more vivid and exact. St. Matthew has "place" for "sheath."

The cup which my Father hath given me, shall I not drink it?--Comp. Notes on Matthew 20:22; Matthew 26:39. This is the only instance of the occurrence of this familiar imagery in St. John. St. Peter's act is one of opposition to what Jesus Himself knew to be the will of the Father. There is in the words a tender trustfulness which robs the cup of all its bitterness--"The cup which My Father hath given Me." They are, as it were, an echo of the prayer in the Garden of Gethsemane, which is not recorded by St. John. It is the Father to whom He has prayed, and solemnly committed the disciples (John 17); the Father whose presence never leaves Him (John 16:32); the Father into whose hands He is about from the cross to commend His Spirit (Luke 23:46).

Verse 11. - In Christ's reply there is no mention made of the miracle which followed, and yet the narrative is incomplete without it. Something must have restrained the baud and the high priest's own temple-watch from at once arresting Peter, if not the entire group. The characteristic touch, descriptive of our Lord's most Divine compassion, is in itself valuable, but it also accounts for the immunity of Peter. The solemn rebuke of Peter is full of Divine meaning, and is another link with the synoptic narrative of the agony. "Put up," or more literally, Cast the sword into its sheath (κολεός is the classical word; θήκη more generally used of repository, receptacle, sepulcher, etc.); or into its hiding-place; bury it away (τόπος is used in Matthew). Matthew adds a memorable saying, but is silent as to the deep Divine reason of the submission of our Lord to his fate. The cup which the Father hath given me, shall I not drink it? This imagery recalls the Passion, through which we learn from the synoptists that our Lord had passed into a Divine patience and submission to the will of God (Matthew 20:22; Matthew 26:39). The use of this most remarkable phraseology recalls that which John too had heard from his lips in the sweat of his agony, and of which he and Peter were the principal witnesses. The supplementary character of the Gospel, though by no means sufficient to account for all the omissions and additions of this narrative, yet does explain very much. "Jesus is now of his own accord at the disposal of his enemies; his words have put a stop to all further steps taken for his defense" (Moulton). (See Introduction, pp. 106, 107.)

18:1-12 Sin began in the garden of Eden, there the curse was pronounced, there the Redeemer was promised; and in a garden that promised Seed entered into conflict with the old serpent. Christ was buried also in a garden. Let us, when we walk in our gardens, take occasion from thence to mediate on Christ's sufferings in a garden. Our Lord Jesus, knowing all things that should come upon him, went forth and asked, Whom seek ye? When the people would have forced him to a crown, he withdrew, ch.Then said Jesus unto Peter,.... By way of rebuke, and to prevent his repeating the blow, and that further mischief might not ensue; for such a bold imprudent action risked the lives of all the disciples, who, in all probability, would have fallen a sacrifice to the fury and resentment of these men, had not Christ interposed in this prudent manner; who, also, Luke says, touched the servant's ear and healed him, Luke 22:51, which no doubt tended greatly to conciliate their minds, and make them easy:

put up thy sword into the sheath: Peter was not a proper person to bear the sword, and use it; it was a very daring attack, and a dangerous one, and was very unnecessary; since Christ could have defended himself, had he thought fit, without Peter's drawing his sword; and besides, for a word speaking, he could have had of his Father more than twelve legions of angels; and it was also contrary to the nature of his kingdom, which was not of this world, nor to be supported and defended in any such manner; and was, moreover, as much as in Peter lay, an hinderance of his sufferings, and of the execution of his Father's will and decree; wherefore he adds,

the cup which my Father hath given me: by the cup is meant, the wrath of God, and punishment due to sin, endured by Christ in his sufferings, and is said to be given him by his Father; because he called him to these sufferings, they were appointed and determined by him; yea, he was even ordered, and commanded by his Father, to drink of this cup; justice mixed it up, and put it into his hands; and he took it as coming from his Father, who delighted in seeing him drink it up, as the stately of his people; and a dreadful one it was, a cup of trembling and astonishment, of curse, and not of blessing, of wrath and fury: the allusion seems to be to the master of the family, who appointed, and gave to everyone their cup:

shall I not drink it? which expresses his, willingness to do it, his eager desire after it, his delight in it, and displeasure at Peter's attempt to hinder him; he being now perfectly reconciled in his human nature to drink it, though it was so bitter a potion: he found it was impossible, considering the decree of God, his own agreement, and the salvation of his people, that it should be otherwise; and besides, it was his Father's will and pleasure, he considered it as coming from him; and therefore cheerfully accepted it, and was, resolved to drink it up, and that nothing should hinder him. The Persic version reads it, "I will not give it to another to drink"; Peter, by this rash action, seeming as if he would have the cup out of Christ's hands, and have drank it himself; which, as it could not be, nor would Christ suffer it, so if he had, it would have been of no advantage to the salvation of his people.