Exegetical and Hermeneutical Commentary of Matthew 26:70

But he denied before [them] all, saying, I know not what thou sayest.

But he deeded before them all … – He denied that he was a disciple; he denied that he knew Jesus; he denied (Mark) that he understood what was meant – that is, he did not see any reason why this question was asked. All this was palpable falsehood, and Peter must have known that it was such. This is remarkable, because Peter had just before been so confident. It is more remarkable, because the edge of the charge was taken off by the insinuation that John was known to be a disciple thou also wast with Jesus of Galilee.

Fuente: Albert Barnes’ Notes on the Bible

Verse 70. But he denied before them all] So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Mark hath this, Mar 14:66,67, only he saith, Peter was beneath in the palace, and warming himself. Luke hath this whole story before what he saith of Christs examination and condemnation: Luk 22:56,57, But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. And he denied him, saying, Woman, I know him not. We before left Peter in the high priests palace, warming himself by the fire amongst the servants. It is a dangerous thing for Christians to come into places of temptation. A maid comes to him, and charges him to have been with Christ, whom she calls

Jesus of Galilee: so they called Christ sometimes Jesus of Nazareth, the city in Galilee where Christ lived the greatest part of his life.

He denied before them all; so loud that all heard it.

I know not what thou sayest, or, (as Luke saith), I know him not; I neither know him, nor what thou sayest.

Fuente: English Annotations on the Holy Bible by Matthew Poole

But he denied before them all,…. Which was a very great aggravation of his sin; for, as it is to a man’s commendation to profess a good profession of Christ before many witnesses, so it is to his disgrace, and is resented by Christ, to deny him before men: he did not deny that Christ was God, or the Son of God, or that he was come in the flesh, or that Jesus was the Christ, or that he was the only Saviour of sinners; but that he was with him, or one of his disciples;

saying, I know not what thou sayest: which was a very great falsehood; he knew the sense and import of her words; he denied that which was most true; he had been with him from the beginning, had heard all his discourses, and seen his miracles; he had been with him at particular times, and in particular places, when and where some others of the disciples were not admitted, as at the raising of Jairus’s daughter, at the transfiguration in the mount, and in the garden, very lately; and yet, O base ingratitude! now denies that he had been with him; or that he knew what was meant by such an expression. He denied that he was a disciple of Christ, which was his greatest character, and highest glory; and this denial did not arise from any diffidence of his being one, or from a sense of his unworthiness to be one, but from the fear of man, which brought this snare upon him: and the more his weakness is discovered in it, that he should be intimidated by a servant maid into such a denial, who but a few hours before had confidently affirmed, that though he should die with Christ, he would not deny him; and who had so courageously drawn his sword in his master’s cause, in the face of a band of soldiers, and a multitude of armed men with swords and staves. This was his first denial; a second follows.

Fuente: John Gill’s Exposition of the Entire Bible

I know not what thou sayest ( ). It was an affectation of extreme ignorance (Bruce) that deceived no one. It was an easy and ancient dodge and easy subterfuge. Dalman (Words of Jesus, 80f.) suggests that Peter used the Galilean Aramaean word for know instead of the Judean Aramaean word which betrayed at once his Galilean residence.

Fuente: Robertson’s Word Pictures in the New Testament

70. But he denied before them all. This circumstance aggravates the criminality of Peter, that, in denying his Master, he did not even dread a multitude of witnesses. (236) And the Spirit intended expressly to state this, that even the presence of men may excite us to hold fast the confession of faith. For if we deny Christ before the weak, they are shaken by our example, and give way; and thus we destroy as many souls as we can; but if, in presence of those who wickedly despise God and oppose the Gospel, we withhold from Christ the testimony which is due to him, we expose his sacred name to the ridicule of all. In short, as a bold and open confession edifies all the godly, (237) and puts unbelievers to shame, so apostasy draws along with it the public ruin of faith in the Church, and the reproach of sound doctrine. The more eminent a man is, therefore, he ought to be the more careful to be on his guard; for his elevation makes it impossible for him to fall from it without doing greater harm.

I know not what thou sayest. The form of denial, which is here set down, shows sufficiently that the wretched sophists, who endeavor to escape by ambiguous expressions, which they turn to a. variety of meanings, when they are called to give an account of their faith, gain nothing by their dexterity in fraud. Peter does not absolutely deny the whole doctrine of the Gospel; he only denies that he knew the man; but, because in the person of Christ he indirectly buries the light of the promised redemption, he is charged with base and shameful treachery. But lately he had heard from the mouth of the Lord, that the confession of faith is a sacrifice acceptable to God; and therefore a mode of denying, which withholds from God his lawful worship, and from Christ the honor that is due to him, admits of no excuse. Let us therefore hold:, that as soon as we depart from a plain and candid profession of Christ, we deprive him of the testimony to which he has a lawful claim.

(236) “ Qu’il n’a point craint de renier son Maistre, mesmement en la presence d tant de tesmoins;” — “that he did not fear to deny his Master, even in the presence of so many witnesses.”

(237) “ Tous enfans de Dieu;” — “all the children of God.”

Fuente: Calvin’s Complete Commentary

70. I know not what thou sayest So far from being guilty of your charge, I do not even know what it means.

Fuente: Whedon’s Commentary on the Old and New Testaments