The damsel that kept the door - Caezarius, a writer quoted by Calmet, says this portress was named Ballila. It is worthy of remark that women, especially old women, were employed by the ancients as porters. In 2 Samuel 4:6, both the Septuagint and Vulgate make a woman porter to Ishbosheth. Aristophanes, in Vespis, v. 765, mentions them in the same office and calls them Σηκις, Sekis, which seems to signify a common maid-servant: -

Ὁτι την θυραν ανεῳξεν ἡ Σηκις λαθρα.

And Euripides, Troad. brings in Hecuba, complaining that she, who was wont to sit upon a throne, is now reduced to the miserable necessity of becoming a porter, or a nurse, in order to get a morsel of bread. And Plautus, Curcul. Act. i. sc. 1, mentions an old woman who was keeper of the gate: -

Anus hic solet cubitare custos janitrix.

Why they, in preference to men, should be pitched upon for this office, I cannot conceive; but we find the usage was common in all ancient nations. See the notes on Matthew 26:69.

Then saith the damsel that kept the door unto Peter,.... She being relieved, either by her father, if porter, or by a fellow servant, had the opportunity of coming into the hall, where Peter was, and was curious to observe him, who he should be, that that person of note should order him to be admitted, when an affair of so much privacy and importance was transacting; and either by Peter's language, or the trouble that appeared in his countenance, or fancying: she had seen him in the temple, or in some part of the city in company With Jesus, addresses him after this manner:

art not thou also one of this man's disciples? She speaks of Christ in the vulgar dialect of the Jews, calling him "this man"; not only esteeming him a mere man, but a worthless man; and knowing he had disciples, challenges him as one of them; when he, all in flight and surprise, not expecting such a question to be put to him, without any further thought, rashly and suddenly

he saith I am not: he never denied that Christ was God or the Son of God, or that he was come in the flesh, or that he was the Messiah and Saviour of sinners; but either that he did not know what the maid said, or the person she spoke of; or, as here, that he was one of his disciples; which was a very great untruth: and many are the aggravations of his fall; which came to pass as soon as ever he was entered almost; and that by the means of a maid, a servant maid, a very inferior one; and at first perhaps they were alone; and the question put to him might not be in a virulent way, nor proceed from malice, but commiseration of him; and yet he had not resolution enough to own himself a disciple of Jesus; which he might have done, and in all likelihood might have gone safe off directly: but he that had so much confidence as to say, though all men deny thee, yet will not I; and had so much courage, as, in the face of a band of soldiers, to draw his sword, and smite one of the high priest's servants, but a few hours before, has not spirit enough in him to own his master before a servant maid!

The damsel (ἡ παιδίσκη)

See on Acts 12:13.

Art thou (μὴ σὺ)

The question is put in a negative form, as if expecting a negative answer: thou art not, art thou?

Also

Showing that she recognized John as a disciple.

Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.

18:15-27 For the trial of Jesus before Caiaphas and the denial of Peter, see notes on Mt 26:57-75. Compare Mr 14:53-72 Lu 22:54-71.

18:17 Art thou also - As well as the others, one of this man's disciples - She does not appear to have asked with any design to hurt him.

17. Then saith the damsel that kept the door-"one of the maids of the high priest," says Mark (Mr 14:66). "When she saw Peter warming himself, she looked upon him and said" (Mr 14:67). Luke is more graphic (Lu 22:56)-She "beheld him as he sat by the fire (literally, 'the light'), and earnestly looked on him (fixed her gaze upon him), and said." "His demeanor and timidity, which must have vividly showed themselves, as it so generally happens, leading to the recognition of him" [Olshausen].

Art thou not also one of this man's disciples?-that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person.

He saith, I am not-"He denied before them all, saying, I know not what thou sayest" (Mt 26:70)-a common form of point blank denial; "I know [supply 'Him'] not, neither understand I what thou sayest" (Mr 14:68); "Woman, I know Him not" (Lu 22:57). This was THE FIRST DENIAL. "And he went out into the porch [thinking, perhaps, to steal away], and the cock crew," (Mr 14:68).

18:13-27 Simon Peter denied his Master. The particulars have been noticed in the remarks on the other Gospels. The beginning of sin is as the letting forth of water. The sin of lying is a fruitful sin; one lie needs another to support it, and that another. If a call to expose ourselves to danger be clear, we may hope God will enable us to honour him; if it be not, we may fear that God will leave us to shame ourselves. They said nothing concerning the miracles of Jesus, by which he had done so much good, and which proved his doctrine. Thus the enemies of Christ, whilst they quarrel with his truth, wilfully shut their eyes against it. He appeals to those who heard him. The doctrine of Christ may safely appeal to all that know it, and those who judge in truth bear witness to it. Our resentment of injuries must never be passionate. He reasoned with the man that did him the injury, and so may we.