Exegetical and Hermeneutical Commentary of John 18:11
Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
11. Then said Jesus ] Jesus therefore ( Joh 18:3) said.
the cup ] S. John alone gives these words. On the other hand, the Synoptists alone give Christ’s prayer in the garden (Mat 26:39, &c.) to which they obviously refer. Thus the two accounts confirm one another. See on Joh 2:19. For the metaphor comp. Psa 75:8; Psa 60:3; Job 21:20; Jer 25:15; Rev 14:10; Rev 16:19, &c. S. Matthew gives another reason for putting up the sword into its place; ‘all they that take the sword shall perish with the sword’ (Mat 26:52).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 11. The cup which my Father hath given me] The cup signifies, sometimes the lot of life, whether prosperous or adverse: here it signifies the final sufferings of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The other evangelists report this part of the history with many more circumstances; particularly our Saviours miraculous healing Malchus again; See Poole on “Mat 26:51“, and following verses to Mat 26:54. See Poole on “Mar 14:47“, and following verses to Mar 14:49. See Poole on “Luk 22:50-51“. With what pretence some, both of the ancient and modern writers, think that Peter did not sin in this action, I do not understand, when our Saviour did not only (as John saith) command him to put up his sword again into its sheath, but also (as Matthew tells us, Mat 26:52) told him, that all they that take the sword, that is, without commission from God, shall perish with the sword. He used that argument, according to the other evangelists. This evangelist tells us of another,
The cup which my Father hath given me, shall I not drink it? That is, shall I not freely and cheerfully submit to the will of God in suffering what he willeth me to suffer? The term cup is often in Scripture used to signify peoples measure and proportion of affliction and suffering, which God allots them; (possibly the metaphor is taken from the custom of some nations, to put some kinds of malefactors to death by giving them a cup of poison); See Poole on “Mat 20:22“, See Poole on “Mat 26:39“. It is a good argument to quiet our spirits roiled by any afflictive providences: they are but a cup, and the cup our Father hath given us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Then said Jesus“Sufferye thus far” (Lu 22:51).
Put up thy sword into thesheath: the cup which my Father hath given me, shall I not drinkit?This expresses both the feelings which struggled inthe Lord’s breast during the Agony in the gardenaversion to thecup viewed in itself, but, in the light of the Father’swill, perfect preparedness to drink it. (See on Lu22:39-46). Matthew adds to the address to Peter thefollowing:”For all they that take the sword shall perish bythe sword” (Mt 26:52)that is, ‘Those who take the sword must run all the risks of humanwarfare; but Mine is a warfare whose weapons, as they are not carnal,are attended with no such hazards, but carry certain victory.'”Thinkest thou that I cannot now”even after things haveproceeded so far”pray to My Father, and He shall presentlygive Me”rather, “place at My disposal””morethan twelve legions of angels”; with allusion, possibly, to theone angel who had, in His agony, “appeared to Him from heavenstrengthening Him” (Lu22:43); and in the precise number, alluding to the twelvewho needed the help, Himself and His eleven disciples. (The fullcomplement of a legion of Roman soldiers was six thousand). “Buthow then shall the scripture be fulfilled that thus it must be?”(Mat 26:53; Mat 26:54).He could not suffer, according to the Scripture, if He allowedHimself to be delivered from the predicted death. “And Hetouched his ear and healed him” (Lu22:51); for “the Son of man came not to destroy men’s lives,but to save them” (Lu 9:56),and, even while they were destroying His, to save theirs.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Lu 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.
Fuente: John Gill’s Exposition of the Entire Bible
Into the sheath ( ). Old word from , to put for box or sheath, only here in N.T. In Mt 26:52 Christ’s warning is given.
The cup ( ). Metaphor for Christ’s death, used already in reply to request of James and John (Mark 10:39; Matt 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matt 26:39; Luke 22:42), which is not given by John. The case of is the suspended nominative for note (it) referring to it.
Shall I not drink? ( ;). Second aorist active subjunctive of with the double negative in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25.
Fuente: Robertson’s Word Pictures in the New Testament
Thy sword. Omit thy, and read, the sword.
Sheath [] . Only here in the New Testament. From tiqhmi, to put. That into which the sword is put.
The cup. Compare Mt 26:39; Mr 14:36; Luk 22:42. Peculiar to John.
Fuente: Vincent’s Word Studies in the New Testament
1) “Then said Jesus unto Peter,” (eipen oun ho lesous to Petro) “Then Jesus said to Peter,” after he had cut off the ear of Malchus, by accident, meaning to cut off his head instead, and after Jesus had healed the ear that was cut off, Luk 22:51.
2) “Put up thy sword into the sheath:” (bale ten Malchairan eis ten theken) “Put the sword into the sheath,” put it up, do not take this matter of my destiny into your own hands, to defend me as one would a prominent political leader, Mat 26:52; Luk 22:51. The actions of Peter were not commended by the Lord.
3) “The cup which my Father hath given me,” (to poterion ho dedoken moi ho pater) “The cup which the Father has given to me,” as a gift from Him, to drink for you all and the whole world, the portion allotted to me of my Father, Mat 22:22; The cup of cross-suffering to death, Mat 27:46; Luk 22:41-42; Joh 10:17-18. The figure of “the cup” is given Eze 33:31-33; Mat 26:39. The idea is that the cup He was about to drink was by appointment of His Father’s will, which He was to do, Joh 6:38.
4) “Shall I not drink it?” (ou me pio auto) “Shall I by no means drink it?” or not drink it at all? Certainly He should, Mat 26:39; Mat 26:42. Knowing that the agony of the Garden, and of His soul on the cross, were to effect an offering for sin, satisfying to the Father. He was willing to drink the cup of abandonment by the Father, to die alone, that sinners might not have to die in their sins, Isa 53:10; 2Co 5:21; 1Pe 2:24; Gal 3:13; Tit 2:14; as well as to purchase His church, with His own blood, Act 20:28; Eph 5:25.
Fuente: Garner-Howes Baptist Commentary
11. Put up thy sword into the sheath. By this command Christ reproves Peter’s action. But we must attend to the reason, which is, that a private individual was not permitted to rise in opposition to those who had been invested with public authority; for this may be inferred from the other three Evangelists, who relate Christ’s general declaration,
He who strikes with the sword shall perish by the sword, (Mat 26:52.)
We must also beware of repelling our enemies by force or violence, even when they unjustly provoke us, except so far as the institutions and laws of the community admit; for whoever goes beyond the limits of his calling, though he should gain the applause of the whole world, will never obtain for his conduct the approbation of God. (134)
Shall I not drink the cup which my Father hath given to me? This appears to be a special reason why Christ ought to be silent, that he might be led as a lamb to be sacrificed, (Isa 53:7😉 but it serves the purpose of an example, for the same patience is demanded from all of us. Scripture compares afflictions to medicinal draughts; for, as the master of a house distributes meat and drink to his children and servants, so God has this authority over us, that he has a right to treat every one as he thinks fit; and whether he cheers us by prosperity, or humbles us by adversity, he is said to administer a sweet or a bitter draught. The draught appointed for Christ was, to suffer the death of the cross for the reconciliation of the world. He says, therefore, that he must drink the cup which his Father measured out and delivered to him.
In the same manner we, too, ought to be prepared for enduring the cross. And yet we ought not to listen to fanatics, who tell us that we must not seek remedies for diseases and any other kind of distresses, lest we reject the cup which the Heavenly Father (135) presents to us. Knowing that we must once die, (Heb 9:27,) we ought to be prepared for death; but the time of our death being unknown to us, the Lord permits us to defend our life by those aids which he has himself appointed. We must patiently endure diseases, however grievous they may be to our flesh; and though they do not yet appear to be mortal, we ought to seek alleviation of them; only we must be careful not to attempt any thing but what is permitted by the word of God. In short, provided that this remain always fixed in our hearts, Let the will of the Lord be done, (Act 21:14,) when we seek deliveralice from the evils which press upon us, we do not fail to drink the cup which the Lord has given to us.
(134) The reader will find our Author’s views on this subject stated fully in the Harmony of the Evangelists, vol. 3, page 244.
(135) “ Le Pere Celeste.”
Fuente: Calvin’s Complete Commentary
(11) Put up thy sword into the sheath.Comp. Note on Mat. 26:52. Here again St. Johns 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 Mat. 20:22; Mat. 26:39. This is the only instance of the occurrence of this familiar imagery in St. John. St. Peters 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 bitternessThe 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 (Joh. 16:32); the Father into whose hands He is about from the cross to commend His Spirit (Luk. 23:46).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jesus’ Trials In Joh 18:1 to Joh 19:16 a we have the account of Jesus standing before the High Priests (Joh 18:12-27) and before Pilate (Joh 18:28 to Joh 19:16 a). Peter denies Jesus three times while He stood before Annas and Caiaphas.
Outline Here is a proposed outline:
1. Jesus before the High Priest & Peter’s Denials Joh 18:12-27
2. Jesus before Pilate Joh 18:28 to Joh 19:16 a
Joh 18:12-27 Jesus before the High Priest and Peter’s three denials ( Mat 26:57-75 , Mar 14:53-72 , Luk 22:54-71 ) Joh 18:12-27 tells us of Jesus’ first trial before the high priest with Peter’s three denials woven within this event.
Joh 18:15 “And Simon Peter followed Jesus, and so did another disciple” – Comments – This disciple who followed Jesus stayed with Him until the end. No other disciple went that far. Jesus’ followers went from the multitudes, to the 70, to the 12, to 3 in garden, to 1, with Simon Peter following.
Scholars believe that this other disciple was John, the author of this Gospel.
Joh 18:18 Comments – Jesus will use a fire of coals by the sea of Tiberias to minister to Peter and help him reconcile his sin with God. Such a setting will automatically bring Peter back to the fire of coals the night he denied Jesus. Many of us have been hurt emotionally, and we find certain places difficult to return and visit because it stirs up painful memories. By the sea of Tiberias Jesus takes Peter back to the fire of coals in order to bring him through a healing process.
Joh 21:8-9, “And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread.”
Joh 18:28 / Joh 19:16 a Jesus before Pilate ( Mat 27:1-2 ; Mat 27:11-31 , Mar 15:1-20 , Luk 23:1-5 ; Luk 23:13-25 ) Joh 18:28 to Joh 19:16 a tells us the story of Jesus’ second trial before Pontus Pilate at which time He was scourged. Matthew’s Gospel adds the story of Judas Iscariot hanging himself (Mat 27:3-10) and Luke adds the account of Jesus before Herod (Luk 23:6-12).
Joh 18:28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
Joh 18:28
[254] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 99.
[255] J. B. Lightfoot, Paul’s Epistle to the Philippians (London: MacMillan and Co., c1868, 1903), 101-102.
Joh 18:32 “signifying what death He should die” – Comments – That is, Jesus told his disciples that he would be delivered to the Gentiles in order to suffer death by the Romans through crucifixion, and not by the Jews through stoning.
Mat 20:18-19, “Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him : and the third day he shall rise again.”
Mat 26:1-2, “And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified .”
Joh 3:14, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up :”
Joh 8:28, “Then said Jesus unto them, When ye have lifted up the Son of man , then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.”
Joh 12:32-33, “And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die .”
Joh 18:32 Comments The Author’s Commentary Scholars popularly believe that Joh 3:16-21 contains a commentary on the discourse between Jesus and Nicodemus recorded in Joh 3:1-20. The author pauses from his narrative to give his readers the reason for God’s offer of eternal life, which comes from His love for mankind. John the apostle pauses a number of times in his Gospel to make such comments. For example, we see a similar commentary in Joh 3:31-36 as the author explains the words of John the Baptist recorded in Joh 3:27-30. Also, in Joh 18:9 the author makes comments in Joh 18:9; Joh 18:32 and Joh 19:35-37 of fulfilled prophecy in the midst of the narrative story of Jesus’ arrest, trial, and crufixion.
Joh 18:36 Comments Jesus was arrested by the Jewish by the Jewish leaders on the basis that He was instigating a rebellion against Rome, as other Jewish rebels had done at this time in Jewish history under oppressive Roman rule. Thus, Jesus tells Pilate that if He were a leader of a band of rebels, then He would have fought against His arrest.
Joh 18:37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
Joh 19:1
Luk 23:16, “I will therefore chastise him, and release him.”
Luk 23:20, “Pilate therefore, willing to release Jesus, spake again to them.”
Joh 19:5 Comments Pilate may have looked at the Lord Jesus Christ in pity after such a bloody scourging and said, “Behold the man,” meaning, “How can you crucify this man after such a scourging. Look at His condition. Is not this enough punishment?”
Joh 19:11 “therefore he that delivered me unto thee hath the greater sin” – Comments – Since God has given leaders authority to make judgment, the sin lies with those who deliver someone for judgment.
Joh 19:13 Comments – Everett F. Harrison says the Greek word means, “paved with stones,” while the Aramaic equivalent is Gabbatha ( ), which means, “ridge, high ground.” This courtyard would have been destroyed or buried in A.D. 66-70 during the siege of Jerusalem. He says although many scholars had speculated for years that Pilate’s “praetorium” was at the Herodian palace to the west of the temple area, no pavement had ever been excavated there. He says the discovery of “a large pavement at the Castle of Antonia located at the northwest corner of the temple precincts” justifies the Aramiac name Gabbatha, since this is an accurate description of this pavement “with respect to the surrounding terrain.” [256]
[256] Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, c1964, 1971), 228-29.
Fuente: Everett’s Study Notes on the Holy Scriptures
11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
Ver. 11. Put up thy sword ] Our Saviour checks him for his inordinate zeal; wherein to be overly carried, is easy and ordinary. The memorable story of William Gardiner, martyr in Portugal, who in the very presence of the king and his nobles could not forbear, but fell upon the cardinal, as he was acting a mass. See Acts and Monuments, fol. 1242. So William Flower, upon an Easter day at Westminster, seeing a priest ministering the sacrament of the altar to the people, struck and wounded him upon the head, and also upon his arm and hand, with a wood knife. In the which so doing, as indeed he did not well, nor evangelically; so being afterwards examined by Bishop Bonner, he did no less confess his not well doing in the same, submitting therefore himself willingly to punishment, when it should come. Howbeit, touching his belief in the sacrament and Popish ministration, he neither did nor would submit himself. But when he was tempted to turn, and also threatened, he answered, Do what ye will, I am at a point; for the heavens shall as soon fall, as I will forsake mine opinion, &c. At his execution, first his hand being held up against the stake, was stricken off. At the which, some that were present affirmed that he shrunk not, but once a little stirred his shoulders. (Acts and Mon.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] . = . , Matt., where see notes.
. ] A striking allusion to the prayer in Gethsemane; for the image does not elsewhere occur in our Evangelist. See Mat 20:22 and [241] .
[241] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
] am I not to drink it? “ non vis ut bibam ?” Vulg. Sixt. “Huc enim tendebat pugna Petri.” Bengel.
Fuente: Henry Alford’s Greek Testament
Joh 18:11 . Peter’s action, however, was not commended. . “Res evangelica non agitur ejusmodi praesidiis.” Erasmus. , a receptacle; sometimes ; usually . . For the figure of the cup, see Eze 23:31-34 ; Mat 20:22 ; Mat 26:39 . Shall I refuse the lot appointed me by the Father?
Fuente: The Expositors Greek Testament by Robertson
the cup. Compare Mat 20:22, Mat 20:23; Mat 26:3 Mat 26:9, Mat 26:42. Rev 14:10.
My Father. See on Joh 2:15.
not = in no wise. Greek. ou me. App-105.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] . = . , Matt., where see notes.
.] A striking allusion to the prayer in Gethsemane; for the image does not elsewhere occur in our Evangelist. See Mat 20:22 and [241].
[241] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
] am I not to drink it? non vis ut bibam? Vulg. Sixt. Huc enim tendebat pugna Petri. Bengel.
Fuente: The Greek Testament
Joh 18:11. , the cup) Jesus refers to those things which He had said in Mat 20:22; Mat 26:39.[379] Therefore John presupposes those particulars which Matthew wrote in the passages just quoted.- ; shall I not drink it?) It was at this (that He should not drink the cup) that the fighting of Peter was aiming.
[379] An undesigned coincidence between the two Evangelists; for John had not mentioned previously Jesus, prayer as to the cup passing from Him. But he now records the answer to that prayer in the Lords present full willingness to drink the cup.-E. and T.
Fuente: Gnomon of the New Testament
Joh 18:11
Joh 18:11
Jesus therefore said unto Peter, Put up the sword into the sheath:-Jesus reproves him and asks:
the cup which the Father hath given me, shall I not drink it?-Mat 26:52 says: Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. His condemnation of its use in his defense is strong and clear. Some have thought that Jesus desired the presence of the sword that he might have the occasion to strongly condemn its use among his followers, or in defense of himself and his teachings. [At this point Luke mentions the complete healing of Malchus ear, not recorded by any other writer, the last miracle of Jesus, and wrought upon an enemy. We can imagine, however, a motive additional to compassion in removing every trace that carnal weapons had been used, both for Peters sake, and to leave him free to say to Pilate, If my kingdom were of this world, then would my servants fight. How utterly has professed Christians, in numberless instances, departed from this implied principle of Christ, that his cause is not to be sustained, defended or advanced by physical force nor at the mouth of the cannon.]
Fuente: Old and New Testaments Restoration Commentary
Put: Joh 18:36, 2Co 6:7, 2Co 10:4, Eph 6:11-17
the cup: Psa 75:8, Eze 23:31, Mat 20:22, Mat 26:39, Mat 26:42, Mar 10:38, Mar 10:39, Mar 14:35, Mar 14:36, Luk 22:42, Heb 12:2
my: Joh 11:41, Joh 11:42, Joh 12:27, Joh 12:28, Joh 15:10, Joh 17:24, Joh 20:17, Luk 12:30, Rom 8:15-18, Heb 12:5-10
Reciprocal: Gen 22:7 – My father 2Sa 16:10 – so let him 1Ch 21:27 – he put Job 2:10 – shall we receive Psa 11:6 – their Psa 110:7 – He shall Jer 47:6 – into Mat 26:51 – General Mar 14:47 – General Luk 12:50 – and Luk 19:28 – he went Luk 22:50 – General Joh 5:30 – because Joh 14:31 – that the Act 7:24 – General
Fuente: The Treasury of Scripture Knowledge
1
This is not the same cup that is mentioned in Mat 26:39. In that instance Jesus meant the mental suffering he was Just beginning to feel, which is more fully described in Luk 22:42-44. Jesus asked to be spared that present suffering if God willed it so. The cup in the present verse means the ordeal of the crucifixion, against which Peter thought to defend his Lord. Put up thy sword is commented upon at length in the notes at Mat 26:52.
Fuente: Combined Bible Commentary
Joh 18:11. Jesus therefore said unto Peter, Put up the sword into the sheath: the cup which the Father hath given me, should I not drink it? The aid of all violence is disclaimed. Jesus speaks not of thy sword but of the sword, and thus shows that He can Himself resort to no measure of outward self-defence. It is His Fathers will that He should suffer and die, and to that will He unhesitatingly resigns Himself. The particular form in which the submission is expressed reminds us of the prayer in Gethsemane (Mat 26:39), and the same form of expression occurs at Mat 20:22. It appears to have been frequent on the lips of the Son of man. Jesus is now of His own accord at the disposal of His enemies. His words have put a stop to all further steps for His defence.
Fuente: A Popular Commentary on the New Testament
Jesus’ response, as John recorded it, focuses the reader’s attention on Jesus. The Cross was necessary, and Jesus had committed Himself to enduring it. Peter’s brave though misdirected act showed that He still failed to realize that Jesus’ death was necessary. Zeal without knowledge is dangerous. Therefore Jesus rebuked Peter even though this disciple showed remarkable loyalty to His teacher. The cup to which He referred was the symbol of His lot in life (cf. Mat 20:22-23), which in this case involved bearing God’s wrath (cf. Psa 75:8; Isa 51:17; Isa 51:22; Jer 25:15; Eze 23:31-33; Mat 26:42; Mar 14:36; Luk 22:42; Rev 14:10; Rev 16:19).
"Peter had a sword in his hand, but our Lord had a cup in His hand. Peter was resisting God’s will but the Saviour was accepting God’s will." [Note: Wiersbe, 1:374.]
John’s account focuses on Jesus’ presentation of Himself to His enemies. This was an essential step in His voluntary self-sacrifice for the sins of humankind. It was not surrender as such since that word implies that the person surrendering is guilty. It was not a request for arrest either since that would have removed some of the guilt for His death from His captors.