Verse 62. And Peter went out] The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text.

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

62. And Peter went out, and weptbitterly(Also see on Mr 14:72.)

Lu22:63-71. JESUSCONDEMNED TO DIEAND SHAMEFULLYENTREATED.

(See on Mr14:53-63; Joh 18:19, c. and Lu22:55-62.)

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And Peter went out and wept bitterly.

[See comments on Mt 26:75].

Fuente: John Gill’s Exposition of the Entire Bible

And he went out and wept bitterly ( ). A few old Latin documents omit this verse which is genuine in Mt 26:75. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist (), he burst into tears. “Bitter” is a common expression for tears in all languages and in all hearts.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And Peter went out,” (kai ekselthon ekso) “And he (Peter) went outside,” into the night to face the coming dawn, out of the courtyard, away from the fire and company of the enemies of His Lord, to whom and before whom he had denied both the Lord and His church, or identity with either, Mat 26:75.

2) “And wept bitterly.” (eksausen pikeos) “And he wept bitterly,” bitter tears. He wept aloud, sobbing, Mat 26:75; Mar 14:72.

Fuente: Garner-Howes Baptist Commentary

‘And he went out, and wept bitterly.’

Broken at heart he staggered from the courtyard and found a quiet place and there he wept as though his heart would break. He knew that he had betrayed the One Whom he loved more than life itself, and that that would be Jesus’ final memory of him. He would find it hard to forgive himself for that.

The story is one of the few told in one way or another in all four Gospels, which brings out how important it was seen to be. For all knew that in the end it was not the story of Peter but the story of God. By the time it was written Peter was one of the most admired men on earth. But he retained his humility to the end. And all knew that one of the reasons why he was able to do so was because of what had happened here. It was all part of God’s preparation for his future.

Luk 22:62 is missing in one Greek manuscript and a few versions. But for it to be in all the other Greek manuscripts must indicate that it is original, otherwise it could not possibly have got into them all. The omission was probably a careless copying error, which was then passed on. Compare Mat 26:75.

Notes. The problem of reporting briefly in few words on the rather complicated behaviour of Peter as a result of his agitation while he was in the courtyard, and the comments that he had to face from people there, comes out in the apparent differences in the accounts. We must after all reckon both on the fact that Peter was on tenterhooks and could not sit still for long, so that to pinpoint where he was at any point in time would be complicated, and on the fact that the conversations and situations are both translations and abbreviations for the sake of the readers. A number of people may well have made a number of comments about him, as well as to him, especially when he spoke in his ‘foreign accent’. Such things happen when people are gathered together with nothing better to do. And they possibly did not really care what he was one way or the other. They may indeed have been secretly amused to think that he was there, rather than vindictive. No writer would want to record them all.

And we should be able to understand Peter’s own problem. The fire beckoned because it was chilly, but he found that it drew unwelcome attention to him, while the porch beckoned because it was outside the direct fire light, and would enable a quick escape if there was a move to arrest him, and also because he was constantly not sure whether to stay or go. Furthermore the porch was clearly not far from that particular fire because the girl who watched over the porch could also be found near the fire. Thus being near the fire and by the porch were not all that different.

It is probable therefore that in his agitation and fear Peter nervously went between the two more than once (he would never be one to sit still under stress), and this may possibly well have been what drew the girl’s attention to him. At his first denial he was by the fire, but clearly in his embarrassment soon moved to the porch, possibly waiting for what happened next. When the serving girl again pointed him out to her companions a second time he was by the porch so that nothing may have been said to him directly that time, until he returned to the fire and found himself directly challenged. Thus both accusation were responsible for his denial. He was possibly also keen to get away from girl, who would perforce be moving between the two, which might further have kept him on the move. The third incident is given no background. Thus we obtain from all this some idea of his agitated movements. We also gain the impression of some talking about him, and some addressing him directly. This again should not surprise us. Crowds with nothing to do, gathered at night when they would rather be at home enjoying a feast or a sleep, would be only too pleased to have something spicy to talk about in order to pass the time, while to serving girls a companion to a known criminal would be especially exciting. It had probably taken her a great deal of courage to challenge him in the first place. The general comments overheard by him would then arouse his fears, while the comments made to him would then demand an answer. Both could therefore be seen as responsible for his denials. And the content of them would clearly be varied, so that each writer could choose what appealed to him.

With regard to the crowing of the cocks Mark alone refers to this occurring twice. But he probably lived in Jerusalem and recognised the fact of life in Jerusalem that the actual crowing of cocks occurred more than once, possibly because they first echoed over the mountains from outside Jerusalem, before finally affecting Jerusalem itself. Alternately he may have had in mind the regular times during the night when cocks did crow in eastern countries, or of a special crowing that took place because of unusual weather connected with that night. Compare with regard to the weather the hours of darkness that occurred on the following day. The other three, who had little experience of all this, possibly had their minds more on the official cock crow which ended the third watch of the night (Mar 13:35), which would be known to all their readers, and would not want to cause confusion. They wanted cockcrowing to be the focal point of the narrative.

Some have argued that as the cock was seen in the Talmud as ‘unclean’ because it scratched in dunghills it would not be found in the High Priest’s house at night. But quite apart from the fact that Pilate would certainly have cockerels available while he was in Jerusalem, whose crowing no doubt reached a long way, there are also no grounds for assuming that the Sadducees felt bound by Pharisaic niceties. There was nothing about hens in the Law of Moses (they were probably introduced by the Romans). So the cock could have been either Roman or Jewish.

End of note.

Fuente: Commentary Series on the Bible by Peter Pett

62 And Peter went out, and wept bitterly.

Ver. 62. See Mat 26:75 . Titubatio Petri, omnium petra.

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

Luk 22:62 exactly as in Mt.

Fuente: The Expositors Greek Testament by Robertson

Luke

IN THE HIGH PRIEST’S PALACE

Luk 22:54 – Luk 22:71 .

The present passage deals with three incidents, each of which may be regarded either as an element in our Lord’s sufferings or as a revelation of man’s sin. He is denied, mocked, and formally rejected and condemned. A trusted friend proves faithless, the underlings of the rulers brutally ridicule His prophetic claims, and their masters vote Him a blasphemer for assenting His divinity and Messiahship.

I. We have the failure of loyalty and love in Peter’s denials.

I may observe that Luke puts all Peter’s denials before the hearing by the council, from which it is clear that the latter was later than the hearing recorded by Matthew and John. The first denial probably took place in the great hall of the high priest’s official residence, at the upper end of which the prisoner was being examined, while the hangers-on huddled round the fire, idly waiting the event.

The morning air bit sharply, and Peter, exhausted, sleepy, sad, and shivering, was glad to creep near the blaze. Its glinting on his face betrayed him to a woman’s sharp eye, and her gossiping tongue could not help blurting out her discovery. Curiosity, not malice, moved her; and there is no reason to suppose that any harm would have come to Peter, if he had said, as he should have done, ‘Yes, I am His disciple.’ The day for persecuting the servants was not yet come, but for the present it was Jesus only who was aimed at.

No doubt, cowardice had a share in the denials, but there was more than that in them. Peter was worn out with fatigue, excitement, and sorrow. His susceptible nature would be strongly affected by the trying scenes of the last day, and all the springs of life would be low. He was always easily influenced by surroundings, and just as, at a later date, he was ‘carried away’ by the presence at Antioch of the Judaisers, and turned his back on the liberal principles which he had professed, so now he could not resist the current of opinion, and dreaded being unlike even the pack of menials among whom he sat. He was ashamed of his Master and hid his colours, not so much for fear of bodily harm as of ridicule. Was there not a deeper depth still in his denials, even the beginnings of doubt whether, after all, Jesus was what he had thought Him? Christ prayed that Peter’s ‘faith’ should not ‘fail’ or be totally eclipsed, and that may indicate that the assault was made on his ‘faith’ and that it wavered, though it recovered steadfastness.

If he had been as sure of Christ’s work and nature as when he made his great confession, he could not have denied Him. But the sight of Jesus bound, unresisting, and evidently at the mercy of the rulers, might well make a firmer faith stagger. We have not to steel ourselves to bear bodily harm if we confess Christ; but many of us have to run counter to a strong current flowing around us, and to be alone in the midst of unsympathising companions ready to laugh and gibe, and some of us are tempted to waver in our convictions of Christ’s divinity and redeeming power, because He still seems to stand at the bar of the wise men and leaders of opinion, and to be treated by them as a pretender. It is a wretched thing to be persecuted out of one’s Christianity in the old-fashioned fire and sword style; but it is worse to be laughed out of it or to lose it, because we breathe an atmosphere of unbelief. Let the doctors at the top of the hall and the lackeys round the fire who take their opinions from them say what they like, but let them not make us ashamed of Jesus.

Peter slipped away to the gateway, and there, apparently, was again attacked, first by the porteress and then by others, which occasioned the second denial, while the third took place in the same place, about an hour afterwards. One sin makes many. The devil’s hounds hunt in packs. Consistency requires the denier to stick to his lie. Once the tiniest wing tip is in the spider’s web, before long the whole body will be wrapped round by its filthy, sticky threads.

If Peter had been less confident, he would have been more safe. If he had said less about going to prison and death, he would have had more reserve fidelity for the time of trial. What business had he thrusting himself into the palace? Over-reliance on self leads us to put ourselves in the way of temptations which it were wiser to avoid. Had he forgotten Christ’s warnings? Apparently so. Christ predicts the fall that it may not happen, and if we listen to Him, we shall not fall.

The moment of recovery seems to have been while our Lord was passing from the earlier to the later examination before the rulers. In the very floodtide of Peter’s oaths, the shrill cock-crow is heard, and at the sound the half-finished denial sticks in his throat. At the same moment he sees Jesus led past him, and that look, so full of love, reproof, and pardon, brought him back to loyalty, and saved him from despair. The assurance of Christ’s knowledge of our sins against Him melts the heart, when the assurance of His forgiveness and tender love comes with it. Then tears, which are wholly humble but not wholly grief, flow. They do not wash away the sin, but they come from the assurance that Christ’s love, like a flood, has swept it away. They save from remorse, which has no healing in it.

II. We have the rude taunts of the servants.

The mockery here comes from Jews, and is directed against Christ’s prophetic character, while the later jeers of the Roman soldiers make a jest of His kingship. Each set lays hold of what seems to it most ludicrous in His pretensions, and these servants ape their masters on the judgment seat, in laughing to scorn this Galilean peasant who claimed to be the Teacher of them all. Rude natures have to take rude ways of expression, and the vulgar mockery meant precisely the same as more polite and covert scorn means from more polished people; namely, rooted disbelief in Him. These mockers were contented to take their opinions on trust from priests and rabbis. How often, since then, have Christ’s servants been objects of popular odium at the suggestion of the same classes, and how often have the ignorant people been misled by their trust in their teachers to hate and persecute their true Master!

Jesus is silent under all the mockery, but then, as now, He knows who strikes Him. His eyes are open behind the bandage, and see the lifted hands and mocking lips. He will speak one day, and His speech will be detection and condemnation. Then He was silent, as patiently enduring shame and spitting for our sakes. Now He is silent, as long-suffering and wooing us to repentance; but He keeps count and record of men’s revilings, and the day comes when He whose eyes are as a flame of fire will say to every foe, ‘I know thy works.’

III. We have the formal rejection and condemnation by the council.

The hearing recorded in verses 66 to 71 took place ‘as soon as it was day,’ and was apparently a more formal official ratification of the proceedings of the earlier examination described by Matthew and John. The ruler’s question was put simply in order to obtain material for the condemnation already resolved on. Our Lord’s answer falls into two parts, in the first of which He in effect declines to recognise the bona fides of His judges and the competency of the tribunal, and in the second goes beyond their question, and claims participation in divine glory and power. ‘If I tell you, ye will not believe’; therefore He will not tell them.

Jesus will not unfold His claims to those who only seek to hear them in order to reject, not to examine, them. Silence is His answer to ingrained prejudice masquerading as honest inquiry. It is ever so. There is small chance of truth at the goal if there be foregone conclusions or biased questions at the starting-point. ‘If I ask you, ye will not answer.’ They had taken refuge in judicious but self-condemning silence when He had asked them the origin of John’s mission and the meaning of the One Hundred and Tenth Psalm, and thereby showed that they were not seeking light. Jesus will gladly speak with any who will be frank with Him, and let Him search their hearts; but He will not unfold His mission to such as refuse to answer His questions. But while thus He declines to submit Himself to that tribunal, and in effect accuses them of obstinate blindness and a fixed conclusion to reject the claims which they were pretending to examine, He will not leave them without once more asserting an even higher dignity than that of Messiah. As a prisoner at their bar, He has nothing to say to them; but as their King and future Judge, He has something. They desire to find materials for sentence of death, and though He will not give these in the character of a criminal before His judges, He also desires that the sentence should pass, and He will declare His divine prerogatives and fall possession of divine power in the hearing of the highest court of the nation.

It was fitting that the representatives of Israel, however prejudiced, should hear at that supreme moment the full assertion of full deity. It was fitting that Israel should condemn itself, by treating that claim as blasphemy. It was fitting that Jesus should bring about His death by His twofold claim-that made to the Sanhedrim, of being the Son of God, and that before Pilate, of being the King of the Jews.

The whole scene teaches us the voluntary character of Christ’s Death, which is the direct result of this tremendous assertion. It carries our thoughts forward to the time when the criminal of that morning shall be the Judge, and the judges and we shall stand at His bar. It raises the solemn question, Did Jesus claim truly when He claimed divine power? If truly, do we worship Him? If falsely, what was He? It mirrors the principles on which He deals with men universally, answering ‘him that cometh, according to the multitude of his idols,’ and meeting hypocritical pretences of seeking the truth about Him with silence, but ever ready to open His heart and the witness to His claims to the honest and docile spirits who are ready to accept His words, and glad to open their inmost secrets to Him.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

out = outside.

Fuente: Companion Bible Notes, Appendices and Graphics

and wept: Psa 38:18, Psa 126:5, Psa 126:6, Psa 130:1-4, Psa 143:1-4, Jer 31:18, Eze 7:16, Zec 12:10, Mat 5:4, Mat 26:75, Mar 14:72, 1Co 10:12, 2Co 7:9-11

Reciprocal: Son 5:6 – my soul Luk 7:38 – weeping Luk 22:32 – and when Joh 16:20 – That Joh 21:17 – grieved 2Co 7:8 – though I made

Fuente: The Treasury of Scripture Knowledge