Exegetical and Hermeneutical Commentary of Matthew 26:75

And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

And Peter remembered the word of Jesus … – Luke has mentioned a beautiful and touching circumstance omitted by the other evangelists, that when the cock crew, Jesus turned and looked upon Peter, and that then he remembered his words. They were in the same room – Jesus at the upper end of the hall, elevated for a tribunal and Peter below with the servants, so that Jesus could look down upon Peter standing near the fire. By a tender and compassionate look – a single glance of his eye the injured Saviour brought to remembrance all Peters promises, his own predictions, and the great guilt of the disciple; he overwhelmed him with the remembrance of his sin, and pierced his heart through with many sorrows. The consciousness of deep and awful guilt rushed over Peters soul; he flew from the palace, he went where he might be alone in the darkness of the night, and wept bitterly.

The fall of Peter is one of the most melancholy instances of depravity ever committed in our world. But a little while before so confident; seated at the table of the Lord; distinguished throughout the ministry of Christ with special favors; cautioned against this very thing; yet so soon denying him, forgetting his promises, and profanely calling on God to witness what he knew to be false – that he did not know him! Had it been only once, it would have been awful guilt – guilt deeply piercing the Redeemers soul in the day of trial; but it was three times repeated, and at last with profane cursing and swearing. Yet, while we weep over Peters fall, and seek not to palliate his crime, we should draw from it important practical uses:

1. The danger of self-confidence. He that thinketh he standeth should take heed lest he fall 1Co 10:12. True Christian confidence is that which relies on God for strength, and feels safety only in the belief that he is able and willing to keep from temptation.

2. The highest favors, the most exalted privileges, do not secure us from the danger of falling into sin. Few men were ever so highly favored as Peter; few ever so dreadfully departed from the Saviour, and brought so deep a scandal on religion.

3. When a man begins to sin; his fall from one act to another is easy – perhaps almost certain. At first, Peters sin was only simple denial; then it increased to more violent affirmation, and ended with open profaneness. So the downward road of crime is easy. When sin is once indulged, the way is open for a whole deluge of crime, nor is the course easily stayed until the soul is overwhelmed in awful guilt.

4. True repentance is deep, thorough, bitter. Peter wept bitterly. It was sincere sorrow – sorrow proportioned to the nature of the offence he had committed.

5. A look from Jesus – a look of mingled affection, pity, and reproof – produces bitter sorrow for sin. We injure Him by our crimes; and His tender look, when we err, pierces the soul through with many sorrows, opens fountains of tears in the bosom, and leads us to weep with bitterness over our transgressions.

6. When we sin when we fall into temptation – let us retire from the world, seek the place of solitude, and pour out our sorrows before God. He will mark our groans; he will hear our sighs; he will behold our tears; and he will receive us to his arms again.

7. Real Christians may be suffered to go far astray. To show them their weakness, to check self-confidence, and to produce dependence on Jesus Christ, they may be permitted to show how weak, and feeble, and rash they are. Peter was a real believer. Jesus had prayed for him that his faith should fail not, Luk 22:32. Jesus was always heard in his prayer, Joh 11:42. He was heard, therefore, then. Peters faith did not fail – that is, his belief in Jesus, his real piety, his true attachment to the Saviour. He knew during the whole transaction that Jesus was the Messiah, and that he himself was well acquainted with him; but he was suffered to declare that which he knew was not true, and in this consisted his sin. Yet,

8. Though a Christian may be suffered to go astray – may fall into sin – yet he who should, from this example of Peter, think that he might, lawfully do it, or who should resolve to do it, thinking that he might, like Peter, weep and repent, would give evidence that he knew nothing of the grace of God. He that resolves to sin under the expectation of repenting hereafter cannot be a Christian.

It is worthy of further remark, that the fact that the fall of Peter is recorded by all the evangelists is high proof of their honestly. They were willing to tell the truth as it was; to conceal no fact, even if it made much against themselves, and to make mention of their own faults without attempting to appear to be better than they were. And it is worthy of special observation that Mark has recorded this with all the circumstances of aggravation, perhaps even more so than the others. Yet, by the universal belief of antiquity, the Gospel of Mark was written under Peters direction, and every part of it submitted to him for examination. Higher proof of the honesty and candor of the evangelists could not be demanded.

Fuente: Albert Barnes’ Notes on the Bible

Verse 75. Peter remembered the word of Jesus] St. Luke says, Lu 22:61, The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great – he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many.

He went out] He left the place where he had sinned, and the company which had been the occasion of his transgression.

And wept bitterly.] Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the ALMIGHTY God.

This transaction is recorded by the inspired penmen,

1st. That all may watch unto prayer, and shun the occasions of sin.

2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on Joh 18:27.

I have touched on the subject of our Lord’s anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes.

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

Mark saith, Mar 14:72, And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept. Luke saith, Luk 22:61,62, And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly. We have in this last verse Peters repentance and the occasion and cause of it. A good man may fall, and that foully, but he shall not fall so as to rise no more. David lay longer than Peter under the guilt of his sin, but both of them wept bitterly. He went out of the porch; whither he went is not said; possibly he was afraid to what this detection of him might rise, or else sought a place (as Joseph did) to weep more privately and plentifully than he durst do, or thought convenient to do, in the porch of the high priest. That which gave occasion to this reflection was the crowing of the cock the second time, and his remembrance of the words of Jesus, Mat 26:34. Our memories serve us much in the business of repentance, and therefore that the soul should be without knowledge of the law of God is not good. Peter remembered what Christ had personally said to him. True penitents are still excited to repentance, by remembering the law of God, what Christ hath in his word said to them, and considering their own ways. The crowing of the cock the second time helped him to remember the words of Jesus, for he had said, Before the cock crow twice, &c. But the cause of his repentance is expressed by Luke, The Lord turned, and looked upon Peter. More must be understood by this look of Christ upon him than the mere cast of Christs bodily eye: with that look there was a virtue which went from Christ which healed Peter, exciting his habit of grace, and assisting him in the exercise of it; which double influence of grace is necessary to every renewed soul. Christ looked upon Judas, when Judas kissed him; yea, and said to him, Judas, betrayest thou the Son of man with a kiss? Yet Judas went on in his villany without remorse. He looked upon Peter, and he went out and wept bitterly. He looked only upon the face of Judas, but he looked upon the heart of Peter, as well as upon his face.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And Peter remembered the words of Jesus,…. Forgetfulness of God, of his works, of his words, and of his law, of his revealed mind and will, is often the cause of sin; and a remembrance of things is necessary to the recovery of a fallen or backsliding professor; as, of what he is fallen from, of the love and kindness of God formerly shown to him, of his evil ways and works he is fallen into, and of the words and truths of Christ he has been very indifferent unto and lukewarm about:

which said unto him, before the cock crow, or is done crowing,

thou shalt deny me thrice; which he was put in mind of on hearing the cock crow. So by one means, or another, sometimes by some remarkable providence, and sometimes by the ministry of the word, God is pleased to alarm and awaken sleepy professors, backsliding believers, and remind them of their condition and duty, and restore them by repentance, as he did Peter:

and he went out; of the high priest’s palace, either through fear, lest he should be seen weeping, and be suspected; or rather through shame, not being able to continue where his Lord was, when he had so shamefully denied him; as also to leave the company he had got into, being sensible he was wrong in mingling himself with such, and thereby exposed himself to these temptations; as well as to vent his grief in tears privately:

and wept bitterly; being thoroughly sensible what an evil and bitter thing the sin was, he had been guilty of: his repentance sprung from Christ’s looking upon him, and from his looking to Jesus, and was truly evangelical: it was a sorrow after a godly sort, and was increased by the discoveries of Christ’s love unto him; and was attended with faith in him, and views of pardon through him: the Persic version adds, “and his sin is forgiven”; which, though not in the text, yet is a truth; for Peter’s repentance was not like Cain’s, nor Esau’s, nor Judas’s; it was not the repentance of one in despair, but was a repentance unto life and salvation, which needed not to be repented of.

Fuente: John Gill’s Exposition of the Entire Bible

Peter remembered ( ). A small thing, but magna circumstantia (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Mt 26:34) which he had then scouted with the proud boast that “even if I must die with thee, yet will I not deny thee” (26:35). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in Mt 10:33 of denial by Jesus before the Father in heaven. But Peter’s revulsion of feeling was as sudden as his sin.

He went out and wept bitterly ( ). Luke adds that the Lord turned and looked upon Peter (Lu 22:61). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. So outside he went with a broken heart. The constative aorist here does not emphasize as Mark’s imperfect does (Mr 14:72, ) the continued weeping that was now Peter’s only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Lu 22:31f.). Will Satan show Peter to be all chaff as Judas was?

Fuente: Robertson’s Word Pictures in the New Testament

75. And Peter remembered the word of Jesus. To the voice of the cock, Luke informs us, there was also added the look of Christ; for previously — as we learn from Mark — he had paid no attention to the cock when crowing. He must, therefore, have received the look from Christ, in order that he might come to himself. We all have experience of the same thing in ourselves; for which of us does not pass by with indifference and with deaf ears — I do not say the varied and numerous songs of birds which however, excite us to glorify God — but even the voice of God, which is heard clearly and distinctly in the doctrine of the Law and of the Gospel? Nor is it for a single day only that our minds are held by such brutal stupidity, but it is perpetual until he who alone turns the hearts of men deigns to look upon us. It is proper to observe, however that this was no ordinary look, for he had formerly looked at Judas who, after all, became no better by it. But in looking at Peter, he added to his eyes the secret efficacy of the Spirit, and thus by the rays of his grace, penetrated into his heart. Let us therefore know, that whenever any one has fallen, his repentance will never begin, until the Lord has looked at him.

And he went out and wept bitterly. It is probable that Peter went out through fear, for he did not venture to weep in presence of witnesses; and here he gave another proof of his weakness. Hence we infer that he did not deserve pardon by satisfaction, but that he obtained it by the fatherly kindness of God. And by this example we are taught that we ought to entertain confident hope, though our repentance be lame; for God does not despise even weak repentance, provided that it be sincere. Yet Peter’s tears, which he shed in secret, testified before God and the angels that his repentance was true; for, having withdrawn from the eyes of men, he places before him God and the angels; and, therefore, those tears flow from the deep feelings of his heart. This deserves our attention; for we see many who shed tears purposely, so long as they are beheld by others, but who have no sooner retired than they have dry eyes. Now there is no room to doubt that tears, which do not flow on account of the judgment of God, are often drawn forth by ambition and hypocrisy.

But it may be asked, Is weeping requisite in true repentance? I reply, Believers often with dry eyes groan before the Lord without hypocrisy, and confess their fault to obtain pardon; but in more aggravated offenses they must be in no ordinary degree stupid and hardened, whose hearts are not pained by grief and sorrow, and who do not feel ashamed even so far as to shed tears. And, therefore Scripture, after having convicted men of their crimes, exhorts them to sackcloth and ashes, (Dan 9:3; Jon 3:6; Mat 11:21.)

Fuente: Calvin’s Complete Commentary

(75) Peter remembered the word of Jesus.St. Luke records (Luk. 22:61) that it was at this moment, probably as He was passing from the council chamber, mocked and buffeted by the officers, that the Lord turned and looked upon Peter. That glance, full, we must believe, of tenderest pity and deepest sadness, as of one who was moved not by anger but by sorrow, recalled him to his better self, and the flood-gates of penitence were opened. From that hour we lose sight of him till the morning of the Resurrection. We may infer from his then appearing in company with John (Joh. 20:3), that he turned in his contrition to the friend and companion of his early years, who had probably witnessed his denials, and was not repulsed. The fact that the record of his fall appears in every Gospel, may be noted as indicating that, in after years, he did not shrink from letting men know of his guilt, but sought rather that men might find in him (as St. Paul afterwards in his experience, 1Ti. 1:12-16) a proof of the mercy and tender pity of his Lord.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

75. Wept bitterly Tears are, indeed, of little use that result not in return to duty. Judas wept perhaps, but turned not. Peter wept, and what was better, he returned to Christ and became a faithful apostle.

Olshausen thinks that Peter’s denial was so inconsistent with his real bravery as to constitute a true “enigma,” explicable only on the hypothesis that he was under a temptation greater than he could bear. On the contrary, we venture to think it was like the man. He had active bravery, but not steady, passive firmness. Give him a sword, his fellow eleven for comrades, and his Lord for captain, and he would have been ready to storm the fortress of Antonia. But bid him put up his sword and stand the foeman’s shafts, and you take the man out of him. He followed his Lord adventurously, and then denied him shamefully; just as he started to walk upon the waves and then sunk before the blast. Such keeping of character is sure proof of the truth of the Gospel history.

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

‘And Peter remembered the word which Jesus had said, “Before the cock crow, you will deny me three times.” And he went out, and wept bitterly.’

The sound of the cock crow drew to Peter’s mind the words that Jesus had spoken to him, ‘before the cock crow you will deny me three times’. And smitten in his conscience he left the courtyard and then broke down in tears. He had meant so well and he had failed his Master. ‘And he wept bitterly.’ He had reached the end of himself. (Note how in abbreviating the material, and in order to keep the attention on Peter, he has reduced the cock crows to one).

We should note how all Matthew’s attention here is on Peter’s downward progress. For more of the other detail we have to go to the other Gospels. But we still have to ask how the writers knew all this. And the answer probably lies with Peter. He had learned to be honest, and had openly admitted his failure to the people of God. And being honest they had recorded what he had told them. No one would have invented such a story against one who was by then universally admired and looked up to. His open admission was evidence of his deep regret, and of his recognition of his own unworthiness.

Fuente: Commentary Series on the Bible by Peter Pett

Mat 26:75. And Peter remembered the words of Jesus which said, &c. Or, Who had said, &c. See Luk 22:61 where the remarkably beautiful circumstance of Christ’s turning and looking upon Peter is recorded: see also Mar 14:72. Hence we learn that St. Peter denied his Master three different times, and with oaths, forgetting the vehement protestations that he had made a few hours before, He was permitted to fall in this manner, to teach mankind two lessons: first, that whatever a person’s attainments may have been formerly, if once he passes the bounds of morality, he commonly proceeds from bad to worse, one sin naturally drawing on another; for which reason, the very least appearances of evil are to be dreaded, and thegreatest humility and self-diffidence maintained. In the second place, the goodness wherewith Jesus treated his fallen apostle teaches us, that no sinner whatever needs despair of mercy, who truly repents. But I shall reserve the Inferences which I may draw from the fall and repentance of St. Peter for another opportunity; referring the reader in the mean time to Dr. Foster’s Sermons, vol. 1 and the Reflections on this chapter; and taking a view here of the conduct and character of Judas Iscariot.

Inferences.The treachery of Judas Iscariot, in betraying his Master, must raise the astonishment of every reader who has any just notion of our Lord’s character. Wherefore, the motives swaying him to be guilty of such an atrocious crime, and the circumstances which attended it, deserve a particular consideration.

Some are of opinion, that he was incited to commit this villany by his resentment of the rebuke which Jesus gave him, for blaming the woman who came with the precious ointment. But though this may have had its weight with him, it could hardly be the only motive; since the rebuke was not levelled against him singly, but was directed also to the rest, who, being rebuked at the same time, must have kept him in countenance. Besides, though he had been rebuked alone, it can hardly be supposed that so mild a reproof would provoke any person, how wicked soever, to the horrid act of murdering his friend; much less Judas,whose covetousness must have disposed him to bear every thing at the hand of his Master, from whom he expected great preferment. If it be replied, that his resentment was so great as to hinder him from exercising his reason, and hurried him on precipitately, it should be considered, that though he struck the bargain with the priests a few hours after he was rebuked, yet almost two days passed before he fulfilled his bargain. Besides, to impute this treachery to the sudden impulse of a strong resentment, is such an alleviation of his crime, as seems inconsistent with the character given of it in Scripture; where it is always represented in the blackest colours, and said to merit the heaviest punishment.
Others think that Judas betrayed his Master out of covetousness. But neither can this be admitted, if by covetousness is understood an eager desire of the reward given him by the priests: for the whole sum was not much more in value than 3. sterling; a trifle, which the most covetous wretch cannot be supposed to have taken as an equivalent for the life of a friend, from whom he had the greatest expectations of gain. The reader will see the strength of this reason, when he calls to mind that all the disciples believed the kingdom of the Messiah was instantly to be erected, and that, according to the notion which they entertained of it, each of them, but especially the Apostles, had the prospect of being raised in a little time to immense riches. Besides, the Scripture tells us, that Judas’s predominant passion was covetousness. He would not therefore be so inconsistent with himself, as when just on the point, according to his apprehension, of reaping such a reward of his service, to throw all away for the trifling sum above-mentioned.

Others attribute Judas’s perfidy to his doubting whether his Master was the Messiah, and suppose that he betrayed him in a fit of despair. But of all the solutions, this is the worst founded. For if Judas thought that his Master was an impostor, he must have observed something in his behaviour which led him to form such an opinion of him; and in that case he certainly would have mentioned it to the chief-priests and elders at the time when he made the bargain with them; which it is plain he did not, otherwise they would have put him in mind of it, when he came to them and declared his remorse for what he had done. Doubtless also they would have urged it against our Lord himself in the course of his trial, when they were at such a loss for witnesses to prove their accusations; and against the Apostles afterwards, when they reproved them for preaching in Christ’s name. Act 4:15., &c. Mat 5:27., &c. Farther, had Judas thought that his Master was an impostor, and proposed nothing by his treachery but the price that he put upon his life, how came he to sell him for such a trifle, when he well knew that the priests would have given him any sum, rather than not have gotten him into their hands! To conclude this head, the supposition of Judas’s believing that his Master was an impostor, is directly confuted by the solemn declaration which he made to the priests, implying the deepest conviction of Christ’s innocence, (Chap. Mat 27:4.) I have sinned, said he, in betraying the innocent blood! It is also confuted by the remorse which he felt for his crime, when Jesus was condemned; a remorse so bitter, that he was not able to bear it, but fled to a halter for relief.

Since Judas’s treachery then proceeded from none of these motives mentioned, it may be asked, what other motive can be assigned for his conduct? St. John tells us, that he was so covetous, as to steal money out of our Lord’s bag. This account of him gives us reason to believe, that he first followed Jesus with a view to the riches and other temporal advantages which he expected the Messiah’s friends would enjoy. It likewise authorises us to think, that as he had hitherto reaped none of these advantages, he might grow impatient under the delay; and the more so, as Jesus had of late discouraged all ambitious views among his disciples, and neglected to embrace the opportunity of erecting his kingdom, which was offered by the multitude who accompanied him into Jerusalem with Hosannahs. His impatience, therefore, becoming excessive, put him upon the scheme of delivering his Master into the hands of the council, thinking it the most proper method of obliging him to assume the dignity of Messiah, and consequently of enabling him to reward his followers. For as this court was composed of the chief-priests, elders, and scribes, that is, the principal persons belonging to the sacerdotal order, the representatives of the great families, and the doctors of the law, Judas did not doubt, but that Jesus, when before such an assembly, would prove his pretensions to their full conviction, gain them over to his interests, and forthwith enter on his royal dignity. And though he could not but be sensible, that the measure which he adopted to bring this about, was very offensive to his Master, he might think that the success of it would procure his pardon, and even recommend him to favour. In the meantime, his project, however plausible it might appear to one of his turn, was far from being free from difficulty: and therefore while he revolved it in his own mind, many things might occur to stagger his resolution. At length something happened which urged him on. Thinking himself affronted by the rebuke which Jesus had given him, in the matter of the last anointing, and that rebuke sitting the heavier on him, as he had procured a former mark of his Master’s displeasure by an imprudence of the like kind, he was provoked; and though his resentment was not such as could inspire him with the horrid design of murdering his Master, it impelled him to execute the resolution that he had formed of making him alter his measures. Rising up therefore from table, he went straightway into the city to the high-priest’s palace, where he found the chief priests and elders assembled, consulting how they might take Jesus by subtilty (Mat 26:4.). To them he made known his intention, and undertook for a small sum of money to conduct a band of armed men to the place where Jesus usually spent the nights, and where they might apprehend him without the danger of a tumult. Thus the devil, laying hold on the various passions which now agitated the traitor’s breast, tempted him by them all.

That these were the views with which Judas acted in betraying his Master, may be gathered, first, from the nature of the bargain which he struck with the priests, Mat 26:15. What will ye give me, said he, and I will deliver him unto you? He did not mean that he would deliver him up to be put to death. For though the priests had consulted among themselves how they might kill Jesus, none of them had been so barefaced as to declare their intention publicly. They only proposed bringing him to a trial for having assumed the character of the Messiah, and to treat him as it should appear he deserved. The offer therefore which Judas made to them of delivering him up, was in conformity to their public resolution. Nor did they understand it in any other: for had the priests thought that his design in this was to get Jesus punished with death, they must likewise have thought that he believed him to be an impostor, in which case they certainly would have produced him as one of their principal evidences, no person being more fit to bear witness against any criminal than his companion. Or, though Judas had repented before the trial came on, and had withdrawn himself, the priests might have argued with great plausibility, both in their own court, and before the governor, that for a man’s disciple to require the judges to bring him to condign punishment, branded him with such a suspicion of guilt, as was almost equal to a full proof. Again, when Judas returned to them with the money, declaring that he had sinned in betraying innocent blood, instead of replying (as they did ch. Mat 27:4.) what is that to us? see thou to that, it was the most natural thing in the world to have upbraided him with the stain he had put upon his Master’s character, by the bargain that he had entered into with them. It is true, they called the money which they gave him the price of blood, (ch. Mat 27:6.) but they did not mean this in the strictest sense, as they neither had hired Judas to assassinate his Master, nor can be supposed to have charged themselves with the guilt of murdering him. It was only the price of blood consequentially, being the reward that they had given to the traitor for putting it into their power to take away Christ’s life under the colour and form of public justice. Nay, it may be even doubted, whether Judas asked the money as a reward of his service. He covetously indeed kept it, and the priests for that reason called it the price of blood; but he demanded it perhaps on pretence of gratifying and encouraging the people who were to assist him in apprehending Jesus. To conclude, Judas knew that the rulers could not take away the life of any person whatsoever, the Romans having deprived them of that power, (Joh 18:31.) and therefore could have no design of this kind in delivering him up; not to mention that it was a common opinion among the Jews, that the Messiah would never die (Joh 12:34.); an opinion which Judas might easily embrace, having seen his Master raise several persons from the dead, and among the rest one who had been in the grave no less than four days.

That the traitor’s intention in betraying his Master was what has been already urged, is probable, secondly, from his hanging himself when he found him condemned, not by the governor, but by the council whose prerogative it was to judge prophets. Had Judas proposed to take away his Master’s life, the sentence of condemnation passed upon him, instead of filling him with despair, must have gratified him, being the accomplishment of his project, whereas the light wherein we have endeavoured to place his conduct shews this circumstance to have been perfectly natural. Judas having been witness to the greatest part of our Lord’s miracles, and having experienced the certain truth of them in the powers which had been conferred upon himself, could never think that the council would have condemned him as a false Christ, far less as a blasphemer. He knew him to be perfectly innocent, and expected that he would have wrought such miracles before the council as should have constrained them to believe. Therefore when he found that nothing of this kind was done, and that the priests had passed sentence of condemnation upon him, and were carrying him to the governor to get it executed, he repented of his rash and covetous project, came to the chief-priests and elders, the persons to whom he had betrayed him, offered them the money again, and solemnly declared the deepest conviction of his Master’s innocence, hoping that they would have desisted from the prosecution; but they were obstinate, and would not relent; upon which his remorse arose to such a pitch, that, unable to support the torments of his conscience, he went and hanged himself.

Thus it seems probable that the traitor’s intention in delivering up his Master, was to lay him under a necessity of proving his pretensions before the grandees, whom he had hitherto shunned; thinking that if they had yielded, the whole nation would immediately have submitted, and the disciples have been raised forthwith to the summit of their expectations.
This account of Judas’s conduct is by no means calculated to lessen the foulness of his crime, which was the blackest imaginable. For, even in the light above mentioned, it implied both an insatiable avarice, and a wilful opposition to the counsels of Providence; and so rendered the actor of it a disgrace to human nature. But it is calculated to set the credibility of the traitor’s action in a proper light, and to shew that he was not moved to it by any thing suspicious in the character of his Master; because, according to this view of it, his perfidy, instead of implying that he entertained suspicions of his Master’s integrity, plainly proves that he had the fullest conviction of his being the Messiah. And, to say the truth, it was not possible for any one intimately acquainted with our Lord, as Judas was, to judge otherwise of him; having seen his miracles, which were great and true beyond exception, and having experienced his power in the ability of working miracles, which, along with the rest of the apostles, he had received from him, and no doubt exercised with extraordinary pleasure. However, as the motives of men’s actions, at such a distance of time, must needs be intricate, especially where history is in a great measure silent concerning them, we ought to be very modest in our attempt to unravel them: for which cause the above account of Judas’s conduct is proposed only as a conjecture worthy of farther inquiry. See the notes on the next chapter.

REFLECTIONS.1st, The time was now at hand, when Messiah, the Prince, should be cut off.

1. He gives his disciples notice of his betrayal and approaching crucifixion, that they might be the less surprised. He had finished his discourse on the sufferings that they might expect, and on their encouragements to bear up under them, and now he was going himself to set them the bright example they should copy.
The views of a suffering Christ should support every suffering Christian. Within two days the dreadful plot was to be executed.
2. Just at this time the chief-priests, scribes, and elders, the members of the sanhedrim, and the men of highest authority among the Jews, exasperated now beyond measure, and resolved upon the death of Jesus, assembled to consult upon the properest means of accomplishing their bloody purpose. The high-priest’s palace was the place where these conspirators met; and, having weighed the dangers of an uproar which might ensue, if on the feast-day they should attempt to arrest him amid the concourse of people who attended him; they resolved, if possible, to watch their opportunity to seize him privately, and either thus make away with him, or get him condemned by the Roman governor, and execute him as a malefactor, on account of crimes which they were ready to lay to his charge. Note; The fear of man often restrains those from wickedness, who are unawed by any fear of God.

2nd, Jesus, though he spent the day at Jerusalem, retired at even to Bethany, a village at a little distance, and was now in the house of Simon the leper; one of those probably who had experienced his healing power, and had become his faithful disciple. We are told,
1. The singular mark of respect shewn him by a gracious woman who was present when they sat at meat. She poured upon his head a box of precious ointment, as the profession of her faith in him as the Messiah, the anointed of God, and as a token of her love to him, as her adored Lord and Saviour, See the critical notes.
2. The offence which the disciples took at the matter. They among themselves censured the action as an unnecessary waste of what might have been more profitably employed, if the money which so valuable a box of ointment would bring had been given to the poor; and perhaps meant tacitly to blame their Master for permitting this to be done, and not discountenancing the woman. Note; (1.) Charity bids us put the best construction on what is dubious; and we should be very careful how we censure those of over-doing, or as guilty of imprudence, who go farther than we dare or care to do. Probably the fault we complain of, will be found more justly retorted; and that not their intemperate rashness, but our lukewarmness and want of zeal and love for Jesus, is to be blamed. (2.) That is never wasted, which is employed for Christ and his service.

3. Christ rebukes his disciples, and vindicates this gracious woman. He knew their murmurs, and expostulates with them on the unjustness of their indignation, why trouble ye the woman by such harsh judging, and unkind sentiments of her conduct? The work was both suitable and seasonable, deserving of commendation, not censure. Among the poor, for whom they expressed such jealousy, they would always find objects to exercise their charity; but his bodily presence with them was short, and therefore this act of respect was not only pleasing to him, but had a particular view which they knew not: it was intended for his burial, as an embalming of his body though now alive, which she would not have an opportunity to do when he was dead; and this she did either by revelation, or the Holy Ghost directed her to the action for this end. So far therefore from issuing to her reproach, it should be mentioned to her perpetual honour, as the evidence of her genuine faith and love, wherever the Gospel should be preached in the whole world. (See the Annotations.) Note; (1.) If we knew the principles and motives on which others act, we should often see abundant reason to approve that conduct which now we condemn. (2.) It is a real grief to a gracious soul to be censured for well-doing, especially by those whose approbation he had reason to expect; but our judgment is with the Lord, and our reward with our God. (3.) We never need want opportunities of doing good, if we have hearts to do it; objects of distress every where abound. (4.) Those who honour Jesus, he will honour.

3rdly, The traitor Judas provoked with the vindication of the woman, and vexed at the reproof which he peculiarly felt, as having been the chief murmurer and instigator of the rest, given up now to the devil’s power, presently arose full of malice and resentment, and went directly to the chief priests, who wanted, but could not hope to find, so fit an instrument for their hellish purpose. We need not startle to find that one of the twelve was a traitor, or had a devil: where shall we find, among professors in general, so small a proportion of hypocrites? We have,
1. The offer he made. What will ye give me, and I will deliver him unto you? This was the very thing they desired; they dared not seize him openly; nothing therefore could be more opportune than to have a traitor among his followers, who could introduce them secretly, that they might arrest him without an uproar. The traitor, conscious of his Master’s innocence, does not presume to vindicate his own baseness, by pretending the discovery of any crime, or daring to appear as an evidence against him; yet, resolved to ruin him, he proposes this villanous treachery. Note; (1.) Many want only opportunity and temptation, to shew the baseness and hypocrisy of their hearts. (2.) None wound the cause so deeply as those, who from apostles turn apostates, and employ their bitter enmity against the Gospel which they once preached and espoused. (3.) When the heart is bent on mischief, the devil will suggest the means. But see the notes and inferences for other views of the subject.

2. The chief-priests eagerly embraced the offer, and immediately the bargain is struck for thirty shekels of silver, the goodly price he was valued at by them, Zec 11:13. Note; (1.) They who sell themselves to work wickedness, often find the wages as wretched as the service is vile. (2.) Many cry out against the falsehood of this traitor, yet by crafty bargains, and inordinate profit on their goods, how often have they lied, deceived, defrauded, and sold their Master for less than thirty pieces of silver?

3. From that time Judas sought opportunity to betray him, that, acquainting them with his retirement, they might seize him in the absence of the multitude. The way of sin is headlong, one crime draws on another, the conscience is hardened by the repetition of guilt, and onward the miserable slave of Satan is hurried to the precipice of eternal ruin.

4thly, We have our Lord’s celebration of his last passover.
1. The preparation for that solemnity. The first day of the feast of unleavened bread, when the paschal lamb was to be killed and eaten in the evening; the disciples, presuming that their Master would keep the passover at Jerusalem, though they knew of no house ready for his and their reception, asked him where they must prepare the paschal supper? and Christ, at the same time that he gave them a striking proof of his omniscience, directs them to a person who, on delivering the message that he gave them, would shew them the place they sought. Say unto him, who was probably a disciple, and well knew Jesus, the Master saith, My time is at hand, the time of his departure; I will keep the passover at thy house with my disciples; this was the last kind office he would be able to shew them while upon earth. The disciples, without hesitation, obeyed; found all things as he had said; prepared the passover; and at even when he came, the twelve sat down with him at table. Note; When we follow Christ in his commands, he will make us feast with him in his comforts.

2. During the supper, he took occasion to inform them of a circumstance which many of them would be shocked to hear; and this was, that one of them should betray him. He well knew the traitor and the plot, and gave them this notice for the confirmation of their faith, when the thing should come to pass. Exceedingly distressed at the thought that he should be betrayed, and more that one of them should be so perfidious, with anxious solicitude the eleven began severally to ask him, Lord, is it I? each perhaps trembling at the deceitfulness and treachery of their hearts; or rather grieved at the suspicion, and conscious of their innocence, desired to clear themselves from such an imputation. Just then, it seems, Judas stretched out his hand to dip the bread into the dish, and by this circumstance Christ pointed out the traitor; he that dippeth his hand with me in the dish, the same shall betray me, which he mentions, to make the perfidy appear more base, and to shew the fulfilment of the Scripture; while he adds a terrible commination, if any thing might startle the hardened conscience of this apostate: the Son of man must indeed be betrayed, but woe to the traitor; it had been good for that man if he had not been born, a convincing proof of the eternal misery of every damned soul. With impudent effrontery, unabashed, though conscious of his guilt, Judas, who had been silent before, perceiving himself pointed at, endeavoured to brave it out; either fancying that Christ would not know of his guilt, or would not directly charge him with it, and therefore said, Lord, is it I? He said unto him, Thou hast said. The reply is express: he was the man. Note; (1.) True humility will ever make us jealous over our hearts; we know not to what we may be tempted, nor how weak we are to resist; nothing is too bad for the best to do if left one moment to themselves; therefore we should never be high-minded but fear. (2.) The more nearly we have been connected with Jesus, in the participation of his ordinances, the more aggravated will be the guilt of unfaithfulness. (3.)

Many put a bold face upon a bad cause, and they may indeed escape the judgment of men, but God trieth the heart.
5thly, All Jewish ordinances were now about to be abrogated, and among the rest the passover. In its room Christ here institutes the great Gospel ordinance, hence called The Lord’s Supper, where he is held forth as our passover, the Lamb slain from the foundation of the world; and we are invited to come and feast thereon. The paschal supper bring ended,

1. Our Lord took bread, which lay by him, and, blessing it, brake and gave to his disciples, commanding them to eat, and explaining the import of what he did, saying this is my body, the representation of the sacrifice that I am about to suffer for your redemption, when my body shall be thus broken on the tree, the constant memorial of which shall thus be observed in my church to all ages, as the passover perpetuated the memory of Israel’s deliverance from Egypt.

The doctrine of transubstantiation, raised from this passage, is almost too absurd to need confutation; and not only gives the lie to our senses, but contradicts the very nature of a sacrament. See, however, the Critical Notes.
2. He took the cup, and, with thanksgiving and prayer, having consecrated the wine, gave it to them, and commanded them all to drink of it, as the representation and memorial of that blood which he was now just ready to shed, to confirm and establish the New Testament, or Covenant, and to procure for them all spiritual blessings, and for as many also, as afterwards, trusting in his atonement, should plead the redemption hereby purchased for them from sin and guilt.
3. He takes a solemn farewel. No more would they enjoy this free and familiar converse with him, till the day, the glorious day arrived, when, admitted to his eternal kingdom, they should partake of those unutterable joys (signified by the new wine) which are at his right hand for evermore. Note; A dying saint with delight takes his farewel of all the comforts that he ever enjoyed here below; sweet as ordinances, the word, communion with God were to his soul, he is going where, instead of the drops that he tasted here below, he shall be admitted to drink of the living streams of eternal consolations, that flow uninterrupted, ever new, from the throne of God.

4. They closed the solemnity with a hymn; and never is the song of praise more suitable than on such an occasion. Hereupon departing from the house, he retired by moonlight to the mount of Olives, the place appointed for the scene of his agonizing sorrows.
6thly, In their way to the mount of Olives, we are told,

1. The prediction of his sufferings, and of their flight, which Christ delivered to his disciples. He foretels them of the offence they would take at the treatment he should meet with that very night, insomuch that every one of them would desert him, and fulfil the Scripture, Zec 13:7.; but though he should be smitten, and die, as it was prophesied of him, yet he should rise again and come to them, recover them from their fright and dispersion, and go before them into Galilee, where they would meet him to their unspeakable comfort. Note; (1.) We know not our own weakness till the trying hour comes. (2.) We are never safe, and must never be secure. The sweetest seasons of communion with Christ are sometimes succeeded by the sorest temptations.

2. Peter, unable to bear such a reflection, with too great confidence engages for his own fidelity, though all the rest should fly. He not only relies on his own resolution, but intimates a strong conceit of his superior courage. Note; A haughty spirit is sure to fall. We have lost our footing the moment we begin to think any thing as of ourselves.

3. Christ warns him of the delusion that he was under in this self-confidence of boasting; and assures him, that all his vaunted courage would quickly fail him,that he would not only forsake, but disown him, repeatedly disown him; and that during the present night, before the crowing of the cock announced the approaching return of day. And this he solemnly affirms, Verily I say unto thee. He knew Peter better than Peter knew himself. Note; The forwardest to boast, are usually the first and foulest in their falls.

4. Peter still persists in his vain confidence, though warned by him who could not err; and, with increasing vehemence, unable to bear the suspicion of denying his Master, solemnly affirms that he will sooner die than be guilty of such baseness. And all the disciples joined his assertion, unwilling to be outdone by Peter, and equally confident of their own zeal for their Lord. Note; (1.) When death and danger are at a distance, it is easy to boast great things; but, when they come, how many stagger! (2.) It is among the follies bound up in the human heart, that we are all apt to think more highly of ourselves than we ought to think; and sad experience is in general needful to bring us to a more humbling view of our weakness.

7thly, With sacred reverence we are called to approach the scene of the Redeemer’s agony. The storm of divine vengeance now arose, to discharge all its fury on him who bore our sins and carried our sorrows.
1. The place whither he retired was called Gethsemane, an olive-press; for there it pleased the Lord to bruise him and put him to grief. The companions he took with him were his disciples, all but Judas; and, leaving the others at a distance, with an injunction to sit there, he, with Peter, James, and John, retired into some more secluded part of the garden to pray. Those who had seen his transfiguration, are chosen to be witnesses of his deepest humiliation.

2. There his agony began: the sorrows of death compassed him about, and distress and consternation unutterable seized upon his soul. The words in the original are most emphatical, expressive of the heaviest load of grief, perplexity, dejection, and anguish. No outward cause appeared; the conflict was internal: the powers of darkness now rallied their once-defeated forces, and summoned up all their fury for this decisive blow. The wrath of an offended God, due to the sins of mankind, all centered now on their Redeemer, and weighed him down under the intolerable burden. Death, with all its horrors of ignominy, shame, and torture, stood before him; and, worse than ten thousand deaths of the body, the pains of hell gat hold upon his soul, the wages of our iniquities.
3. In this distress he acquaints his disciples with the sorrows of his soul, that even now pressed him down to the gates of death, and only would end entirely with his expiring breath,sorrows such as mortal never knew before, and perhaps beyond what even the damned ever felt. He enjoins them to continue there and watch with him, observe his agony, and be on their guard against their own approaching temptations.

4. He humbly applies to Him, whose terrors he suffered with a troubled mind. Being truly man, as well as God, he could not but wish for relief from pain, from pain so agonizing, and therefore poured out strong crying and tears, Heb 5:7. He went a little further, that alone he might tread the wine-press of the wrath of God, and, there falling on his face, under a load of guilt and misery to the humanity alone insupportable, he poured out his complaints before his Father, O my Father, for with unshaken faith he still looked through the dark cloud: if it be possible, let this cup pass from me; if, consistent with the glory of the divine perfections and the atonement that he was about to accomplish, these torments may be alleviated or removed, his nature asks relief: nevertheless, if all that I suffer is needful to glorify thee, I am all resignation, I bow my neck, and say, Not as I will, but as thou wilt; his human will, with perfect acquiescence, submits to the divine. Note; (1.) In all our sorrows it is good to make God our refuge, and in prayer to pour out our griefs into his compassionate bosom. (2.) Humble desire to be delivered from our sufferings is perfectly consistent with the most unfeigned resignation under them. (3.) Whether our troubles be removed or not, it is a sure token for good when we can say, Not my will, but thine be done.

5. Arising from the earth he returned to his three disciples, and, lo! astonishing to tell, while their Master was agonizing, they were asleep. Oppressed with grief, their senses were stupified, and their eyes closed. But Christ rouses them from their slumbers, and gently chides their disobedience to his commands, and inattention to his sufferings; and, directing his discourse to Peter, who lately appeared so forward in his professions of fidelity and zeal, he said, What! is it possible! asleep! and I overwhelmed with anguish! Could not ye, from whom I had such expectations, and whose plighted vows of constancy till death promised other conduct, could ye not watch with me one hour? so short the space, so little difficult the command! Watch and pray; you have need to be awake, if not to sympathize and join with me, at least to guard yourselves, that ye enter not into temptation, and by this sloth and drowsiness be exposed to fall more easily, when the approaching hour of your temptation comes. Yet, while he thus gently rebukes and admonishes, he also pities and kindly excuses them, the spirit indeed is willing; he knew that their hearts were really attached in him, that their love was without dissimulation, and that their desire was to serve him; but the flesh is weak; the body weighed down the soul; and he knew whereof they were made, forgave, and cast the mantle of love over the failings which he could not but condemn. Note; (1.) Slothfulness, and neglect of prayer, in time of temptation, are the sure forerunners of a fall. We need always watch; but, when we are forewarned of danger near, we should double our guard, and be more importunate at a throne of grace. (2.) We have a compassionate High-priest, who can be touched with the feeling of our infirmities.

6. Our Lord again retires, repeats his fervent supplications, and submits to all his Father’s will. Again he returns, and finds his disciples sleeping; their heavy eyelids were closed, and all his remonstrances were ineffectual to keep them awake and watchful. The third time he withdraws, redoubles his prayers, renews his self-resignation, and is heard: though the cup may not pass from him, he is strengthened to bear the load, and patiently to yield up his soul to God. Coming to his disciples, still they sleep, and now he consigns them to their repose, if they can or dare any longer indulge themselves, when his foes and theirs are now at hand. It is high time to awake, when the traitor is so near. Rise, let us be going, not to fly from the sufferings before him, but to meet them: since the hour is come, Jesus is prepared, and resigns himself into the hands of his enemies. Note; (1.) Though we have not an immediate answer, we must pray and not faint. (2.) Repetition of the same requests in prayer is often far removed from the vain repetitions which our Lord condemns. Reiterated cries in the same words frequently bespeak the warmest importunity of desire. (3.) When calls and warnings raise us not from spiritual slumbers, it is a mercy if Jesus sends heavier judgments, or corrections, to rouse our sluggish souls.

8thly, As the words dropped from his lips, his enemies appeared to seize him.
1. Judas, who knew the place of his Master’s retirement, led the way: one of the twelve, and lately dipping his hand with him in the same dish, now the guide to this savage band, composed of Roman soldiers, and the servants and officers of the chief priests, armed with swords and staves, and under their authority pretending to seize Jesus as a criminal. Thus often, while good men sleep, unapprized of danger, the wicked are awake, and plotting their destruction. It is well for us that we have a Guardian, who neither slumbers nor sleeps.
2. He had given them a signal before they set out, lest in the night they should mistake, by the glimmering of torches, the person of Jesus; and this was, that whomsoever he should kiss, that was he whom they should seize and bind. Accordingly, with the most hardened impudence, he no sooner descried his well-known Master’s face, than he approached with the deepest professions of respect and warmest good wishes, and with a kiss executed his traitorous design. Well knowing his villany, Jesus rebukes his baseness, and with the piercing title of Friend, that should have spoken ten thousand daggers to his heart, replies, wherefore art thou come? how durst thou be present? What! lost to all shame? adding such impudence to foul ingratitude? Note; The bitterest enmity lurks often under the most plausible professions and apparent civilities.

3. Christ is immediately arrested and bound as a malefactor. He quietly yielded up himself, now his hour was come, and as a criminal submitted to the arrests of divine judgment for our transgressions.
4. Peter, fired with zeal at what he saw, instantly drew his sword, and, attempting a rescue, struck at one of the high priest’s servants, who probably appeared very active on that occasion, and cut off his ear.
5. Christ rebuked him for his rashness, and bade him sheath his sword; for they that take the sword shall perish with the sword. Resistance at present only exposed them to useless danger; but, ere long, they would see those who arrested their Master fall by the sword of the Romans, or in some civil tumult as their own executioners. As for them, the weapons of their warfare were not carnal but spiritual; patience and prayer were their best defence. Besides, Christ neither needed their help nor chose to be rescued; if he had, effectual succours were even now at hand; more than twelve legions of angels, upwards of seventy thousand, were ready to appear, one of the least of whom could destroy a world. He had only to ask his Father, and these ministers of shame would attend his orders: but how then should the scriptures be fulfilled, that thus it must be? and their accomplishment, wherein also were involved the redemption of the world and the salvation of every faithful soul, was far dearer to him than his own safety. It must be that he should suffer, that he might redeem; and therefore he willingly resigned himself as a lamb to the slaughter, Isa 53:7. Note; (1.) God wants not our services: we mistake, when we think our feeble arm of importance to his cause. (2.) Christ’s sufferings were voluntary: he might, whenever he pleased, have been released; but his love to sinful souls bound him stronger than the cords of his persecutors. (3.) Surrounded as the people of God are with enemies, still more and mightier are those who are for them, than all who can be against them; the innumerable company of angels is their guard.

6. Christ turns from his disciples to the multitude, and mildly expostulates with them on their present conduct. What use was there in all this armed host? had he behaved as a desperate villain, who needed such force to overcome him? or had he fled from public justice, that at midnight, in this clandestine manner, they sought to arrest him? The gentleness and innocence of all his conduct confuted the one, and his public daily appearance in the temple the other: but the Scripture must be fulfilled.
7. His disciples hereupon shamefully deserted him, and fled. Seeing him passively submit, and fearing lest Peter’s rash action should exasperate the guard, and that they should be murdered, or seized with their Master, each endeavoured to shift for himself, and left him alone to bear his burdens. Their baseness and ingratitude herein were highly criminal: and thus it became him to tread the wine-press alone.

9thly, Our Lord, being seized as a malefactor, is dragged before the rulers, and his process begun.

1. His judges were his inveterate persecutors, the chief priests, scribes, and elders, who, though in the dead of night, waked to do him mischief, and were now assembled at the palace of Caiaphas the high priest. Before this confederacy of treacherous men was he presented as a criminal, while they sat in judgment upon him. The Lamb of God, now about to be offered for the sins of the world, was thus presented to the priests, (see Lev 17:5.) before he bled on the altar.

2. Peter, whose fright began a little to abate, solicitous about his Master’s fate, followed the crowd at a distance, and, mingling with the servants in the hall, thought he might, unnoticed, there hear the issue of the trial, and see whether Christ would deliver himself by some miraculous act of power, or what punishment they would inflict upon him. Thus, without a call, having thrust himself into temptation, he could not expect divine support; and his cowardly hypocrisy, of appearing among the crowd as one of those who had been employed to seize the prisoner, foreboded no good. For they who are ashamed to be known as Christ’s disciples, if brought to the trial, will, like Peter, solemnly disown him.
3. Having brought Christ to their bar, and previously determined his condemnation, the question was, where to procure evidence to furnish them with a pretext for putting him to death; nothing less than his blood being able to satisfy his merciless and unjust judges: but though they endeavoured to procure accusations, and suborn witnesses against him, yet the falsehoods which they advanced were so palpable and inconsistent, that they carried their own confutation, and even before such partial judges could not furnish the shadow of a crime. At last two false witnesses appeared, and with virulence and insolence alleged that they had heard him say, I am able to destroy the temple of God, and to build it in three days. He had said no such thing. His words were, Destroy ye this temple, not that made with hands, as they added, Mar 14:58 but the temple of his body, Joh 2:21.; and his raising it up referred to his own resurrection, not the rebuilding of the material house of God. But by such a false quotation they meant to accuse him as an enemy to the holy place, and a blasphemer against God, as well as one that dealt in magic, from his presuming to say that he could raise such a building in three days. A far-fetched accusation indeed! and too weak to support the bloody sentence which they desired to ground thereon. Note; If false witnesses rose up against the innocent Jesus, laying to his charge things that he knew not of, let it not appear strange if we meet with the like injurious treatment. The disciple is not above his Master.

4. Unable longer to retain his rage, the high priest in a fury arose, vexed at being able to produce no more plausible an accusation; and out of all patience to behold the meekness and silence of Jesus, dumb as the sheep before her shearers, he bids him make his defence instantly, if he had ought to say why sentence should not pass upon him. But Jesus held his peace. He knew their designs, and that the clearest evidence of innocence would weigh nothing before such judges. The high priest hereupon adjures and commands him upon oath to answer whether he was indeed the Messiah, God’s eternal Son, or not; that from his own mouth they might obtain a charge against him, which they sought for from other witnesses in vain. Note; The silence of Jesus should teach us meekness before our bitterest persecutors.

5. To this solemn interrogatory Jesus makes a direct reply. He was apprized of their captious design; but his hour was come; therefore he professes himself to be that very Messiah concerning whom the high-priest spoke, though he knew the disdain with which they would treat his claim: nevertheless he made it before them all. And since they would admit no present proof of it, he would give them one hereafter, which should astonish them, Ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven: which would be fulfilled in the effusion of his Spirit after his ascension, in the ruin of their state and nation, and most eminently in the great day of his appearing and glory, when they, who sat as his judges, must stand as criminals at his bar, and perish under his righteous vengeance. Note; Impenitent sinners will one day be convinced, when it is too late, of the eternal ruin that they have brought upon their heads by rejecting the Lord’s Christ.

6. Pretending to be shocked at such blasphemy, in token of his abhorrence, the high-priest rent his clothes; and, appealing to the council for the evidence of the crime, now clear from the confession of Jesus, presumes further witnesses to be needless: and all concurred in the opinion that he deserved to die as a blasphemer, for arrogating to himself divine power and honours. Thus was he condemned, though innocent, that we might be acquitted, though guilty.
7. No sooner was he thus unjustly condemned, than they began to treat him with all manner of indignities: some of the company, or the officers and servants, spat on his face, in token of detestation and contempt; beat and buffeted him with the palms of their hands, or with rods; and in ridicule of his prophetic character, having blind-folded his eyes, bid him tell who smote him. To such insult and suffering did the holy Jesus submit for our sakes: he hid not his face from shame and spitting, that our faces might not be covered with everlasting shame and contempt; he was bruised for our iniquities, that we might not be crushed for ever under the wrath of God. If we then, for his sake, are rendered contemptible, ridiculed, and mocked, by wicked men, let it be remembered how much more he bore for us; and let us never be ashamed of his reproach.

10thly, We have here the memorable event of Peter’s fall and recovery.A warning to us, never to be self-confident, lest we should fall like him.
1. His sin, with all the aggravations of it, is faithfully recorded; and blessed be God for the simplicity and fidelity of the sacred historians. Had they, in their account of God’s saints, like the histories of human biographers, blazoned the excellencies and concealed the faults and infirmities of their worthies, how many an important lesson would have been concealed from us! While his Master was suffering within, Peter sat with the servants without. In bad company, no good can ever be expected; in the devil’s palace we must not hope for protection; and, if we will associate with the crowd of his servants, the consequence naturally follows, we must be like them, or be laughed at. (1.) The temptation came first from one of the servant-maids; for the weakest instrument in the devil’s hands can do much mischief. She shrewdly suspected, perhaps by Peter’s melancholy looks, that he was a disciple of Jesus; or she had seen him formerly among Christ’s attendants; and therefore charged him with her suspicions. Peter, quite disconcerted, shuffled out an answer, false, as he knew, and faithless, pretending not to understand her, and before them all denying the charge. Note; Many, who would hesitate at a direct lie, scruple not to evade; and will pretend not to understand what is said, when, in truth, it is because they are ashamed of their profession, and dare not avow their knowledge of Christ; which is most base, cowardly, and criminal. (2.) The second temptation quickly followed, and from a similar quarter. With infinite contempt of Peter’s appearance, another maid-servant came up to him as he stood in the porch, perhaps meaning to steal off for fear of farther discovery, and, looking in his face, perfectly recollected his person among the followers of Jesus, and confidently asserted before those who stood by, that this fellow was certainly a disciple of Jesus the Nazarene: as if it was a reproach to admit such a fellow into their company. With such contempt and insolence are the disciples of Jesus often treated by those who know them not, because they knew him not. To silence such a suspicion, he solemnly denies his knowledge even of the person of Jesus, as if he had never seen him; and, to gain credit, backs his assertion with an oath; a shrewd proof of the falsehood that he urged: for they justly are to be suspected of making no conscience of a lie, who make none of rash oaths. (3.) A little while after, one who, perhaps excited by what had been suggested, marked Peter more narrowly, and was convinced by his provincial dialect and accent that he must be a Galilean, concluded certainly that he was a follower of Jesus, and declared it to his face before the company, with this evident proof, thy speech bewrayeth thee. Quite in a consternation, and not knowing what to say or do, he thought with a resolute air to carry it off; and, as in a passion at being suspected of such a thing, he began to curse and to swear, affirming with most horrid imprecations, that he never had the least knowledge or acquaintance with the man they mentioned, nor had ever before in his life seen him. He could not indeed have taken a more effectual way to prove that he did not belong to Jesus; his disciples never used such language. Note; (1.) One lie generally paves the way for another, and then perjury becomes needful to support the falsehood: so dreadfully connected are the links of sin. (2.) A real disciple of Jesus may ever be known by his discourse; his speech will indeed bewray him. (3.) While we look at such a fearful fall, we should tremble for ourselves, and dread the first step of deviation from the path of truth, lest with Peter we should be hurried down the precipice.

2. His recovery affords us as amazing an instance of divine mercy, as his fall has done of human weakness and corruption. Immediately, as he spake, the cock crew, a sound in Peter’s ears more terrible than the burst of loudest thunders: it instantly recalled to his memory what Jesus had foretold, and he had most guiltily accomplished; his baseness, ingratitude, profaneness, perjury, all stared him in the face, and overwhelmed him with confusion. Unable to stay there a moment longer, he went out to give vent, in some retired corner, to the bursting anguish of his soul, and with tears of bitterest sorrow and unfeigned repentance bewailed his sin, and found mercy with a pardoning God. Note; (1.) Nothing so deeply affects the truly penitent sinner as the sense of his ingratitude, and base returns for all the love of Jesus to his sinful soul. (2.) They who have never wept with Peter over their sins, it is to be feared, have never felt their bitterness. (3.) It is never too late to return to God. None perish merely because of the greatness of their sins, but through their impenitence and unbelief.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 26:75 . . ] namely, from the porch (Mat 26:71 ) in which the second and third denial had taken place. Finding he could no longer repress the feeling of sorrowful penitence that filled his heart, the apostle must go outside to be all alone with his remorse and shame. The fear of being detected (Chrysostom) had by this time undoubtedly become to him a very secondary consideration; he was now himself again.

] who had said to him (Mat 26:34 ), in itself a superfluous expression, and yet “grande participium,” Bengel.

] he wept bitterly . Comp. Isa 22:4 , and the passages in Wetstein. How totally different was it with Judas ! “Lacrymarum physica amaritudo (comp. Hom. Od. iv. 153) aut dulcedo (comp. , Meleag. 45), congruit cum affectu animi,” Bengel.

REMARK.

Seeing that the whole four evangelists concur in representing Peter as having denied Jesus three times , we are bound to regard the threefold repetition of the denial as one of the essential features of the incident (in opposition to Paulus, who, in the discrepancies that occur in the various accounts, finds traces of no less than eight different denials). The information regarding this circumstance can only have been derived from Peter himself; comp. also Joh 21:1 ff. As for the rest, however, it must be acknowledged (1) that John (and Luke too, see on Luk 22:54 ff.) represents the three denials as having taken place in a different locality altogether, namely, in the court of the house in which Annas lived, and not in that of Caiaphas ; while to try to account for this by supposing that those two persons occupied one and the same dwelling (Euthymius Zigabenus, Ebrard, Lange, Lichtenstein, Riggenbach, Pressens, Steinmeyer, Keim), is a harmonistic expedient that is far from according with the clear view of the matter presented in the fourth Gospel; see on Joh 18:16 ; Joh 18:25 . (2) That the Synoptists agree neither with John nor with one another as to certain points of detail connected with the three different scenes in question, and more particularly with reference to the localities in which they are alleged to have taken place, and the persons by whom the apostle was interrogated as to his connection with Jesus; while to say, in attempting to dispose of this, that “Abnegatio ad plures plurium interrogationes facta uno paroxysmo , pro una numeratur” (Bengel), is to make a mere assertion, against which all the accounts of this incident without exception enter, so to speak, an emphatic protest. (3) It is better, on the whole, to allow the discrepancies to remain just as they stand, and to look upon them as sufficiently accounted for by the diverse forms which the primitive tradition assumed in regard to details. This tradition has for its basis of fact the threefold denial, not merely a denial several times repeated, and, as Strauss alleges, reduced to the number three to agree with the prediction of Jesus. It is to the narrative of John, however, as being that of the only evangelist who was an eye-witness, that we ought to trust for the most correct representation of this matter. Olshausen, however, gives to the synoptic narratives with the one hand so much of the merit in this respect as he takes from the Johannine with the other, and thus lays himself open to the charge of arbitrarily confounding them all.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

Reader! in looking back upon the many wonderful events related in this Chapter, let us admire as well we may, the boundless love of the Lord Jesus, in the tender institution of his holy supper. For as the type and shadow of the Jewish Passover, was now forever to cease, when He the true Christian Passover to which that service ministered, was sacrificed for us; it was an act of the highest love and mercy, in our dear Redeemer, to set up this precious ordinance in his Church, as a standing memorial of his death, until his coming again. And surely Jesus hath endeared it and recommended it by every affecting circumstance, when we consider the time when he instituted it; the manner in which he observed it himself, and commanded its perpetual observance by his people: with all the blessed effects he hath promised in it, from his gracious presence, in those holy seasons of communion: and the sure mercies, which shall accompany the faithful use of it. Oh! for grace, frequently thus to set forth the Lord’s death till he come!

And oh! thou dearest Redeemer! grant both the Writer and Reader the blessed unction of thine Holy Spirit, as often as we follow thy steps by faith, to the garden of Gethsemane. Here may we oft resort in spirit, as Jesus in the days of his flesh oft resorted with his disciples.

And Lord grant, that we enter into thy retirings, and by watchfulness and prayer, go over in review again and again, the soul-agonies and soul-travails of Jesus: taking interest in all that we behold, of his sorrows for us and our salvation. Oh! for grace thus to read and thus to meditate on the person, work, offices, characters, and relations of the Lord Jesus Christ! To behold him, and to know him, who was made sin for us who knew no sin; that we might be made the righteousness of God in him.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Ver. 75. And Peter remembered the word of Jesus ] Here began his repentance. If we remember not what is preached unto us, all is lost, saith the apostle, 1Co 15:2 . If we leak and let slip, saith another, how shall we escape? , Heb 2:1 ; Heb 2:3 . The Spirit shall be the saints’ remembrancer; and as the sea casts up her dead, so shall that come seasonably to mind, that was long before delivered, when God’s good time is come to work upon the dead heart. God will be found of his that seek him not. Surely, mercy and truth shall follow them all the days of their lives, as the sunbeams follow the traveller that turns his back on them. He will bring back his banished, he will reduce his rengades, he will not suffer any of his to be utterly drowned, though haply they have been drenched in the waves of sin, lain some while in them, yea, and have also sunk twice or thrice, as Peter, to the very bottom. Now then how can any either presume of not sinning, or despair for sin, when they read of Peter thus fallen, and now thus remembering, thus rising again by repentance, and received to mercy? The like instances we have not a few, of Origen and other primitive Christians, who, recanting for a season through fear of death, were therefore utterly excluded by Novatus from all hope of mercy; but not so by Christ. “Be not thou a terror unto me, O Lord,” saith Jeremiah, and then I care not, though all the world condemn and cast me out. Bilney, Bainham, Benbridge, Abbes, Whittle, Sharp, and many other martyrs, having denied their Lord God, as they called it, for fear of the faggot, could have no rest till they had repented, and publicly revoked their much bewailed recantations. Stephen Gardiner, indeed, like another Ecebolius, cried out that he had denied with Peter, but never repented with Peter, and so both stinkingly and unrepentantly died, saith Mr Fox. It was a saying of the same Mr Fox, that his graces did him most hurt, and his sins most good. A paradox; but by our temptations, we know his meaning. As pain easeth a Christian, death revives him, dissolution unites him, so corruption clarifies him. I dare be bold to say (saith Augustine) that it is good for proud persons to fall into some foul sin, unde sibi displiceant, qui iam sibi placendo ceciderunt. Salubrius enim Petrus sibi displicuit quando flevit, quam sibi placuit quando praesumpsit, that they may be humbled, as Peter was, and so saved. (Aug. Civ. Dei. 14, 13.)

He wept bitterly ] That one sweet look from Christ melted him; as God’s kindness did the hard hearted Israelites at the meet of Mizpeh. In this troubled pool Peter washed himself, in this Red Sea the army of his iniquities was drowned. As once his faith was so great that he leapt into a sea of waters to come to Christ, so now his repentance was so great, that he leapt, as it were, into a sea of tears for that he had gone from Christ. There are those who say (and it may very well be) that henceforth he was ever and anon weeping; and that his face was even furrowed with continual tears. a He began soon after his sin, Mar 14:72 , cum se proripuisset, when he had thrown himself out, as Beza renders . He had no sooner took in poison, but he vomited it up again ere it got to the vitals. He had no sooner handled his serpent, but he turned it into a rod to scourge his soul with remorse. Peccatum tristitiam peperit, et tristitia peccatum contrivit, ut vermis is ligno natus, sed ipsum comminuit.

a Semper lachrymis suffusos habuisse oculos adeo ut etiam lachrymae cutem genarum exederint. Chrysost.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

75. ] viz. from the where the second and third denial had taken place: the motive being, , as Chrys.

Fuente: Henry Alford’s Greek Testament

Mat 26:75 . : The cock crowing caused a sudden revulsion of feeling, and flashed in on Peter’s mind the light of a vivid recollection: the word his Master had spoken. , etc., repeated as in Mat 26:34 . , going out, neither in fear of apprehension (Chrys., Euthy.) nor from shame (Orig., Jer.), but that he might give free rein to penitent feeling. , wept loudly, as distinct from (Joh 11:35 ), to shed tears.

Fuente: The Expositors Greek Testament by Robertson

word = saying. Greek. rhema. See note on Mar 9:32.

which = Who.

said = had said.

Fuente: Companion Bible Notes, Appendices and Graphics

75.] -viz. from the where the second and third denial had taken place: the motive being, , as Chrys.

Fuente: The Greek Testament

Mat 26:75. , and) then at last. Unbelief, fear, sorrow, bind even the natural faculties, which the joy of faith revives. See Luk 24:7-8.[1168]-, which said) A participle of mighty force.-, bitterly) Tears are bitter or sweet, according to the emotion from which they spring. Even if Peters weeping was not of long duration, his grief was so undoubtedly: see Mar 16:7. [All his former presumption ceased then and for ever.-B. G. V.] The tears of the godly, even of men, who do not easily weep from any other cause, furnish a great proof of the power, and consequently the truth, of Christianity.

[1168] , remembered) Forgetfulness is not unattended with loss and injury. But, nevertheless, if Peter had not ceased to remember the words of Jesus in the very act of his denying Him, his sin would have been even still more heinous.-V. g.

Fuente: Gnomon of the New Testament

remembered: Mat 26:34, Luk 22:61, Luk 22:62, Joh 13:38

And he: Mat 27:3-5, Luk 22:31-34, Rom 7:18-20, 1Co 4:7, Gal 6:1, 1Pe 1:5

Reciprocal: Lev 13:23 – General 1Ki 20:11 – Let not him 1Ch 4:10 – that it may Son 5:6 – my soul Isa 22:4 – Weep bitterly Zec 12:10 – they shall mourn Mar 14:72 – General Luk 6:42 – cast Luk 22:32 – and when Luk 22:60 – the cock Joh 18:27 – and Joh 21:17 – grieved 2Co 7:7 – mourning 2Co 7:10 – repentance 2Ti 2:12 – if we deny

Fuente: The Treasury of Scripture Knowledge

6:75

And Peter remembered the word of Jesus. Luk 22:61 says that the Lord turned and looked upon Peter. The place where Jesus was being tried was so arranged that he could be seen from the space outside where Peter was. Jesus hence cculd be seen by the apostle, and when the cock crew the third time he turned and gave him an accusing look that reminded him of what was said in verse 34. This brought him to his better thinking and filled him with genuine sorrow (Godly sorrow, 2Co 7:10); his immediate reaction was to go out from the crowd to himself and weep bitterly.

Fuente: Combined Bible Commentary

Mat 26:75. And Peter remembered. His memory was helped by our Lords look of reproachful love (comp. Mar 14:72).

The word of Jesus (Mat 26:34).

And he went out, i.e., from the porch into the street. His departure was not to save himself from his perilous position, but to be alone in his grief. He did not go out into black night, for it was moonlight still.

And wept bitterly. Tears of true penitence. The repentance of Judas led him back to the priests, with money in his hand; the repentance of Peter led him to God with tears in his eyes. A small matter (a mean servant) makes us fall when God does not support us; a small matter (the crowing of a cock) raises us again, when His grace makes use of it (Quesnel).

Fuente: A Popular Commentary on the New Testament

Mat 26:75. And Peter Immediately upon hearing the cock crow, remembered the words of Jesus The crowing of the cock reminding him of them. Thus, at the same time that Jesus predicted his fall, by mentioning that it would happen before the cock crew, he provided the means of his recovery, and by this little circumstance the fallen apostle is awakened and brought to repentance. Such weak and contemptible means does God sometimes use to open the eyes of sinners, and bring them to a sense of their danger and their duty! This, however, was not the only means of Peters restoration. Luke informs us, that immediately upon Peters denying Christ the third time, and the crowing of the cock, the Lord turned and looked upon Peter, and that, upon his so doing, Peter remembered the word of the Lord, how he had said unto him, Before the cock crow thou shalt deny me thrice. The members of the council, it appears, who examined Jesus, sat at the upper end of the hall; in the other, were the servants with Peter at the fire. Wherefore, if Christ was placed on some footstool or bench, that his judges, who were many in number, might hear and see him, he could easily look over the heads of those who stood around him, and observe what was doing at the fire; particularly he could see Peter, who was then denying him with imprecations, and in the vehemency of his passion was speaking loud enough to be heard at the upper end of the room. But he had no sooner denied his Master the third time, than the cock crew, and awakened in him the first conviction of his sin; or at least made him look to his Master, in order, perhaps, to see if he were taking notice of what had happened. But at the same instant Jesus, turning about, fixed his eyes on his cowardly disciple. The look pierced him, and with the crowing of the cock, brought his Masters prediction afresh into his mind. He was stung with deep remorse, and being unable to contain himself, he covered his face with his garment (see note on Mar 14:72) to conceal the confusion he was in, and going out he wept most bitterly; experiencing that godly sorrow which worketh repentance unto salvation not to be repented of.

Before we dismiss this melancholy subject of Peters fall, it may not be unprofitable to notice, as a warning to ourselves, two particulars therein: First, the gradual progress of sin in him, and the various gradations by which it advanced to this depth of wickedness. From self-confidence, which was the source of the whole mischief, he proceeded, 1st, To disbelieve and disregard Christs warnings; and therefore: 2d, Neglected to watch and pray. 3d, When alarmed by the unexpected coming of the band to apprehend Jesus, he gave way to his own spirit, and drew his carnal weapon to defend his heavenly Master. 4th, Immediately upon being convinced of his error in this, he passed from rash courage to unreasonable cowardice, and instantly forsook his Master and fled. 5th, When, recollecting himself, he followed, it was afar off. 6th. Having unthinkingly ventured into the company of Christs enemies, when he had the fairest opportunity of confessing his Master, and an evident call to do it, he denied him, first, it seems, equivocating and shuffling, then telling a plain and direct lie, and confirming it by an oath, and, last of all, to gain it still greater credit, cursing and swearing. The aggravations of his sin are, secondly, deserving of our notice: 1st, He was guilty of this base, cowardly, and false conduct in the presence of Christs enemies, the high-priest, scribes, and elders, and their servants, who, doubtless, rejoiced at it; and were confirmed in their unbelief, after witnessing the treachery of one of Jesuss disciples in selling him for money, to hear another of them denying him through fear. 2d, He thus denied his Master, told these lies, and uttered these oaths and curses within his Masters view, and in his hearing. 3d, The time when Peter behaved in this manner was a peculiar aggravation of his sin. It was within a few hours after his gracious Master had most solemnly and repeatedly warned him of his danger, and he had been a witness of his conflict and bitter sorrow in the garden: it was when his Lord, of whose transfiguration and glory on the mount he had been an astonished and admiring spectator, was beginning to be most unjustly and cruelly treated by the persecutors of Gods truth, and the enemies of all righteousness, for his unspeakable love to Peter himself, and others of the human race, whom he was about to redeem and save. The time, says Saurin, when Peter denied Christ, makes his crime great indeed! The time of the Lords looking at him illuminates his looks! At the very time when Jesus was giving the tenderest marks of his love, Peter discovered the blackest ingratitude to him; while Jesus redeemed Peter, Peter denied Jesus! While Jesus yielded to the bloody death of the cross for Peter, Peter refused to confess him! But Jesus looks at him! My brethren, what do these looks say? how eloquent are those eyes! Never was a discourse so effectual; never did an orator express himself with so much force! It is the man of griefs complaining of a new burden, while he is ready to sink under what he already bears. It is the beneficent Redeemer of mankind pitying a soul ready to be lost! It is the apostle of our profession preaching in chains! In fine, it is the Sovereign of the hearts of men, the Almighty God of love, curbing the efforts of the devil, and taking his conquest away!

Fuente: Joseph Bensons Commentary on the Old and New Testaments