John 18:10–11

The third thing premitted to Christs taking and binding, is, his reprehension of Peters rash behaviour. Christ being a taking (as it is, Mark 14.46, 47.) the disciples enquire if they should fight, and before Christ return an answer, Peter, in his furious zeal, breaks forth, (Luke 22.49, 50.) and cuts off the right ear of one of the servants of the High Priest, whose name is here recorded, for further confirmation of the truth of the History. This carriage Christ reproves, bidding Peter put up his sword, not to be reserved for a fitter time, to be employed in any Churchmans hands, but to teach him, that these were not his weapons. And whereas the other Evangelists record several reasons of this reproof and command; (Namely, that this fact was without the bounds of his calling; That he needed not such poor shifts, having other help enough, if it were needful; That he would not have the Scripture made a liar; and, That he ought to suffer this far, being not yet hardly handled, or suffer them to go so far as God hath permitted them; all which are held out, Matth. 26.52, 53, 54. Luke 22, 51.) The beloved disciple takes most notice of that reason wherein love shined so conspicuously; That he would drink that cup of affliction which the Father had given him to drink for the good of his people.

From v. 10. Learn, 1. Men may do things which seem to speak much zeal and affection to Christ, which yet are full of drosse, and reprovable before him; for, albeit it was great stoutnesse in the disciples, to offer their service to Christ against the whole band, with their two rusty blades, and in Peter, to hazard his life among them; yet Christs entertainment of this offered service sheweth how unsavoury it was. 2. It is a great fault in men, to run upon a service to which they have no calling, did the service seem to speak never so much zeal; for, it was Peters fault, being a private man, to run to a sword to fight for his Master. 3. It is a great blemish in men, not to be solid, but full of flashes, and sudden violent resolutions and actings; which as they ordinarily drive men to debord in going about that which is right, so they oft-times end in as great an extremity of turning their back on what is right; for, this was also Peters fault: Others of them (no doubt) had as much love to Christ, and as much valour as he, had they been called to shew it; But he was a rash and forward man, soon set on foot to what seemed good, but with much of his own spirit and wrath, which worketh not the righteousnesse of God, and assoon driven to an extremity of fear and fainting, as afterward we will finde. 4. Men cannot go right (whatever their way, or zeal in it, seem to be) who wait not upon direction, but either neglect to seek it, or having sought it, do neglect to wait for his light, and run the way unto which their own spirits encline; for, so also did Peter here, all of them having enquired at Christ, he prevents an answer by following his own inclination, Luke 22. 5. It is a great evidence of mens distempers, when they will not learn to overcome by suffering, but would repel one injury with another: when all the out-gate of trials they look for, is how to bear them down, or fall upon the inflicters of them, but know not that to suffer and stoop is an out-gate, Rom. 12.19, 20, 21. for, this also was Peters fault, that he could fight, but not suffer.

From v. 11. Learn, 1. It is a great signe of Christs love, that he reproves his people for their faults; for, he reproves not Judas and the band so sharply, (though he give them a check, Luke 22.53) as he doth Peter, Then said Jesus unto Peter, put up thy sword into the sheath, &c. 2. Afflictions are measured by God to his people, both for quantity and quality: Therefore, are they called a Cup, which, as it is a comfort to the godly, that their lot is in a friends hand, so it may terrifie the wicked, whose lot is also carved out, and who will not get so much affliction as they please; but so much as the justice of God seeth meet to measure out unto them, Psal. 75 8. 3. It may sweeten the lot of Christ and his followers, that even the bitterest potions come not from God as a Judge, but as a Father: for, even all that Christ drank (and it was very bitter) was the Cup which my Father hath given me. 4. Subjection unto God doth well become his people, and to see them endure that willingly, which he calls them unto; for, by this means the crosse is made sweet, whereas rebellion and want of subjection is the very curse of crosses; Therefore doth Christ appear so eminent in subjection; The Cup which my Father hath given me, shall I not drink it? See Matth. 26 39, 45. 5. Love to God, and faith in his love, will make any condition carved out by him, sweet to us, and us submissive to undergo it; considering that nothing but good can be expected from him, who is goodnesse and love it selfe; for, so doth Christ argue, The Cup which my Father hath given me, shall I not drink it? His love to his Father, and his seeing him a Father in it, made him stoop to it. 6. Christ did so love his Father, and to suffer for his people, as he would not be hindred to suffer, but drank that cup heartily, as minding to be often refreshed with his peoples love to him again, who had so loved them; for, when Peter did what he could to impede his sufferings, he saith, Should I not drink that Cup? 7. Such as would entertain submission in bearing hard lots, ought to repel all thoughts of outgate and ease, and hold their eye still upon their trial, lest squint-looks toward a possibility or probability of deliverance, do blunt their resolutions; Therefore doth Christ repel any thing that Peter, by his carriage, might suggest of escaping that danger, Should I not drink the Cup? See also Mat. 16.23.