Matthew 26:69

Among the other insults offered to our Lord was the threefold denial of Peter, which the several Evangelists relate in different order. Luke puts Peter's trial first, and the ill-usage of the Lord after that; Matthew and Mark reverse the order.

"Peter sat without," that he might see the event, and not excite suspicion by any approach to Jesus.

And he, who, when he saw his Master laid hands on, drew his sword and cut off the ear, now when he sees Him enduring such insults becomes a denier, and cannot withstand the taunts of a mean servant girl. "A damsel came unto him, saying, Thou also wast with Jesus of Galilee."

What means this, that a handmaid is the first to tax him, when men would be more likely to recognise him, except that this sex might seem to sin somewhat in the Lord's death, that they might be redeemed by His passion? "He denied before them all," because he was afraid to reveal himself; that he said, "I know not," shews that he was not yet willing to die for the Saviour.

For this reason it should seem he was permitted to waver, that the remedy of penitence might be exhibited in the head of the Church, and that none should dare to trust in his own strength, when even the blessed Peter could not escape the danger of frailty.

But not once, but twice and thrice did he deny within a short time.

We understand that having gone out after his first denial, the cock crowed the first time as Mark relates.

To shew that the sound did not keep him from denial, nor bring his promise to mind.

The second denial was not outside the door, but after he had returned to the fire; for the second maid did not see him after he had gone out, but as he was going out; his getting up to go out drew her attention, and she said to them that were there, that is, to those that were standing round the fire in the hall, "The fellow also was with Jesus of Nazareth." He who had gone out, having heard this returned, that he might by denial vindicate himself. Or, as is more likely, he did not hear what was said of him as he went out, but it was after he came back that the maid, and the other man whom Luke mentions, said to him, "And thou also art one of them."

"And again he denied with an oath, I do not know the man." I know that some out of a feeling of piety towards the Apostle Peter have interpreted this place to signify that Peter denied the Man and not the God, as though he meant, "I do not know the Man, because I know the God." But the intelligent reader will see that this is trifling, for if he denied not, the Lord spoke falsely when He said, "Thou shalt deny me thrice." [ed. note: e.g. S. Ambrose (in Luc.) says, He well denied him as man, for he knew him as God." And S. Hilary, (in loc.) "Almost without sin did he now deny the man, who had been the first to acknowledge him as Son of God; yet seeing through infirmity of the flesh, he had at least doubted, he therefore wept bitterly when he remembered that he had not been able, even after warning, to avoid the sin of that fearfulness."]

I had rather that Peter deny, than that the Lord be made out false.

In this denial of Peter we affirm that Christ is denied not only by him who denies that He is Christ, but who denies himself to be a Christian.

Let us now come to the third denial; "And after a while came they that stood by, and said to Peter, Surely thou also art one of them," (Luke's words are, "About the space of one hour after, [Luke 22:59]) for thy speech bewrayeth thee."

Not that Peter was of a different speech or nation, but a Hebrew as his accusers were; but every province and every district has its peculiarities, and he could not disguise his native pronunciation.

Observe how baneful are communications with evil men; they even drove Peter to deny the Lord whom be had before confessed to be the Son of God.

Observe, that he said the first time, "I know not what thou sayest;" the second time, "He denied with an oath;" the third time, "He began to curse and to swear that he knew not the man." For to persevere in sinning increases sinfulness, and he who disregards light sins, falls into greater.

Spiritually; By Peter's denial before the cock-crow , are denoted those who before Christ's resurrection did not believe Him to be God, being perplexed by His death. In his denial after the first cock-crow, are denoted those who are in error concerning both Christ's natures, His human and divine. By the first handmaid is signified desire; by the second, carnal delight; by them that stood by, the daemons; for by them men are led to a denial of Christ.

Or, By the first handmaid is understood the Synagogue of the Jews, which oft compelled the faithful to deny; by the second, the con greg ations of the Gentiles, who even persecuted the Christians; they that stood in the hall signify the ministers of divers heresies, who also compel men to deny the truth of Christ.

Also Peter thrice denied, because heretical error concerning Christ is limited to three kinds; they are in error respecting His divinity, His humanity, or both.

After the third denial comes the cock-crow; by which we may understand a Doctor of the Church who with chiding rouses the slumbering, saying, "Awake, ye righteous, and sin not." [1 Cor 15:14] Thus Holy Scripture uses to denote the merit of divers cases [marg. note: meritum causarum] by fixed periods, as Peter sinned at midnight and repented at cock-crow.

In another Gospel we read, that after Peter's denial and thee cock-crow, the Saviour "looked upon Peter," [Luke 22,61] and by His look called forth those bitter tears; for it might not be that he on whom the Light of the world had looked should continue in the darkness of denial, wherefore, "he went out, and wept bitterly." For he could not do penitence sitting in Caiaphas" hall, but went forth from the assembly of the wicked, that he might wash away in bitter tears the pollution of his timid denial.

Blessed tears, O holy Apostle, which had the virtue of holy Baptism in washing off the sin of thy denial. The right hand of the Lord Jesus Christ was with thee to hold thee up before thou wast quite thrown down, and in the midst of thy perilous fall, thou receivedst strength to stand. The Rock quickly returned to its stability, recovering so great fortitude, that he who in Christ's passion had quailed, should endure his own subsequent suffering with fearlessness and constancy.

Likewise because the power even of those that are hurtful is from God alone, thus it stands written, Wisdom speaking: "Through me kings reign and tyrants hold the land through me." The apostle also says: "For there is no power but of God." But that it is worthily done is written in the book of Job: "Who maketh to reign a man that is a hypocrite, on account of the perversity of the people." And concerning the people of Israel God says: "I gave them a king in my wrath." For it is not unrighteous, that the wicked receiving the power of being hurtful, both the patience of the good should be proved and the iniquity of the evil punished. For through power given to the Devil both Job was proved so that he might appear righteous, and Peter was tempted lest he should be presumptuous, and Paul was buffeted lest he should be exalted, and Judas was damned so that he should hang himself. …

2. What, then, do they venture to say, when their mouth is closed by the force of truth, with which they will not agree? "Cyprian," say they, "whose great merits and vast learning we all know, decreed in a Council, with many of his fellow-bishops contributing their several opinions, that all heretics and schismatics, that is, all who are severed from the communion of the one Church, are without baptism; and therefore, whosoever has joined the communion of the Church after being baptized by them must be baptized in the Church." The authority of Cyprian does not alarm me, because I am reassured by his humility. …

That repentance, indeed, itself, which beyond all doubt is an action of the will, is wrought into action by the mercy and help of the Lord, is asserted by the blessed Ambrose in the following passage in the ninth book of the same work: “Good, says he, “are the tears which wash away sin. They upon whom the Lord at last turns and looks, bewail. Peter denied Him first, and did not weep, because the Lord had not turned and looked upon him. He denied Him a second time, and still wept not, because the Lord had not even yet turned and looked upon him. …

He, therefore, who wishes to do God’s commandment, but is unable, already possesses a good will, but as yet a small and weak one; he will, however, become able when he shall have acquired a great and robust will. When the martyrs did the great commandments which they obeyed, they acted by a great will, that is, with great love. Of this love the Lord Himself thus speaks: “Greater love hath no man than this, that a man lay down his life for his friends.” In accordance with this, the apostle also says, “He that loveth his neighbour hath fulfilled the law. For this: Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. …

22. Accordingly, Matthew proceeds as follows: “Now Peter sat without in the palace; and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest. And as he went out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for thy speech bewrayeth thee. Then began he to curse and to swear, saying that he knew not the man. And immediately the cock crew.” Such is Matthew’s version. But we are also given to understand that after he had gone outside, and when he had now denied the Lord once, the first cock crew, a fact which Matthew does not specify, but which is intimated by Mark.

2. Or was it that the Apostle Peter, as some with a perverse kind of favor strive to excuse him, did not deny Christ, because, when questioned by the maid, he replied that he did not know the man, as the other evangelists more expressly affirm? As if, indeed, he that denies the man Christ does not deny Christ; and so denies Him in respect of what He became on our account, that the nature He had given us might not be lost. Whoever, therefore, acknowledges Christ as God, and disowns Him as man, Christ died not for him; for as man it was that Christ died. He who disowns Christ as man, finds no reconciliation to God by the Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus. He that denies Christ as man is not justified: for as by the disobedience of one man, many were made sinners; so also by the obedience of one man shall many be made righteous. …

2. “And ye also,” He says, “shall bear witness, because ye have been with me from the beginning.” The Holy Spirit shall bear witness, and so also shall ye. For, just because ye have been with me from the beginning, ye can preach what ye know; which ye cannot do at present, because the fullness of that Spirit is not yet present within you. “He therefore shall testify of me, and ye also shall bear witness:” for the love of God shed abroad in your hearts by the Holy Spirit, who shall be given unto you, will give you the confidence needful for such witness-bearing. And that certainly was still wanting to Peter, when, terrified by the question of a lady’s maid, he could give no true testimony; but, contrary to his own promise, was driven by the greatness of his fear thrice to deny Him. But there is no such fear in love, for perfect love casteth out fear. …

6. He proceeds to say, “And they have kept Thy word: now they have known that all things, whatsoever Thou hast given me, are of Thee;” that is, they have known that I am of Thee. For the Father gave all things at the very time when He begat Him who was to have all things. “For I have given unto them,” He says, “the words which Thou gavest me; and they have received them;” that is, they have understood and kept hold of them. For the word is received when it is perceived by the mind. …

8. “Without iniquity I did run, and was guided; rise up to meet me, and see.” To God is said this. But why? If He meet not, is He unable to see? It is just as if thou wast walking in a road, and from afar by some one thou couldest not be recognised, thou wouldest call to him and wouldest say, Meet me, and see how I am walking; for when from afar thou espiest me, my steps thou art not able to see. So also unless God were to meet, would He not see how without iniquity he was guided, and how without sin he was running? This interpretation indeed we can also accept, namely, “Rise up to meet me,” as if “help me.” But that which he hath added, “and see,” must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also hath been said to Abraham, “Now I know that thou fearest God.” God saith, “Now I know:” whence, but because I …

16. Let us return to the words of the Psalm. “They shall bear Thee in their hands, lest at any time Thou hurt Thy foot against a stone” ( ver. 12 ). Christ was raised up in the hands of Angels, when He was taken up into heaven: not that, if Angels had not sustained Him, He would have fallen: but because they were attending on their King. Say not, Those who sustained Him are better than He who was sustained. Are then cattle better than men, because they sustain the weakness of men? And we ought not to speak thus either; for if the cattle withdraw their support, their riders fall. …

6. “The floods lift up their voices” ( ver. 3 ). What are these floods, which have lift up their voices? We heard them not: neither when our Lord was born, did we hear rivers speak, nor when He was baptized, nor when He suffered; we heard not that rivers did speak. Read the Gospel, ye find not that rivers spoke. It is not enough that they spoke: “They have lift up their voice:” they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken?…The Spirit itself was a mighty river, whence many rivers were filled. Of that river the Psalmist saith in another passage, “The rivers of the flood thereof shall make glad the city of God.” Rivers then were made to flow from the belly of the disciples, when they received the Holy Spirit: themselves were rivers, when they had received that Holy Spirit. …

Well, let us look over again what has been said. It is well managed, that as against men laughing and mocking, he starts up and begins with, “Be this known unto you all and hearken unto my words.” But he begins by saying, “Ye men of Judea.” By the expression Ἰουδαἵοι , I take him to mean those that lived in Judea. And, if you please, let us compare those expressions in the Gospel, that you may learn what a sudden change has taken place in Peter. “A damsel,” it is written, “came out unto him, saying, Thou also wast with Jesus of Nazareth.” And, says he, “I know not the Man.” And being again questioned, “he began to curse and to swear.” ( Matt. xxvi. 69-72 .) But see here his boldness, and his great freedom of speech. …