Matthew 26:70

Mat 26:70. Λέγων, saying) In how few words how great a sin may be committed! See ch. Mat 12:24, and the close of Act 5:8.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_26:70. Ἔμπροσθεν πάντων (see the critical remarks): before all who were present.

οὐκ οἶδα τί λέγεις] evasive denial: so little have I been with Him, that I am at a loss to know what is meant by this imputation of thine.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 26:70 . οὐκ οἶδα , etc.: affectation of extreme ignorance. So far from knowing the man I don’t even know what you are talking about. This said before all ( ἔμπ . πάντων ). First denial, entailing others to follow.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

And when he was gone out into the porch,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "the gate": and so does Munster's Hebrew Gospel; but more rightly it is rendered, "the porch": he did not attempt to go out at the door, and run away, though he could gladly have done it; but he feared to do this, lest, as this would discover him, they should pursue him, and overtake him, and bring him before the sanhedrim: he chose rather to keep his ground, but was very uneasy; and therefore moved into the porch, where he sat very pensive, considering what was proper for him to do; when

another maid saw him, and said unto them that were there, this fellow was also with Jesus of Nazareth: she speaks of Christ in the same contemptuous manner, as her fellow servant had done; for this appellation of Christ was commonly, if not always used by way of contempt; and she means the same thing by his being with him, the other did, and is rather more spiteful, and bent on mischief; for, the other addressed him alone, and what she said, said to himself; but this directs her speech to the servants and officers that were near at hand, and uses him in a very scurrilous manner: this sorry fellow, that is sauntering and lurking about here, is certainly one of this man's disciples.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 70. I know not what thou sayest] He makes as if he understood not either her words or her meaning. And this false dissembling was a true denying. St Mark saith, that now the cock crew, Mar 14:68. A fair warning to so foul a sinner; but he took no notice of it, till Christ looked back upon him; to teach us, that without the help of divine grace, no means can convert a sinner from the error of his way. God himself preached a sermon of repentance to Cain, but it prevailed not. Whereas Christ no sooner looked back upon this fallen apostle, but he went out and wept bitterly. Christ cured him with less ado than he did Malchus’ ear, -that was healed by a touch, this by a look only.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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

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

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He denied before them all. This was the first batch of accusations and denials. The equivocal denial was made vehemently and openly, so that all around heard it. It does not seem that he would have incurred any danger if he had boldly confessed his discipleship, so that this renunciation was gratuitous and unnecessary. I know not what thou sayest. This is virtually a denial of the allegation made, though in an indirect and evasive form, implying, "I do not know what you are alluding to.

Peter"s time of strain.

"But he denied before them all, saying, I know not what thou sayest." The nature of Peter"s sin has been so fully dealt with that we may safely venture to inquire what can be said on behalf of him, and in mitigation of his very grievous fault, it is not wise to say harsh and inconsiderate things concerning our erring brethren. It is well to remember the counsel, "Let him that thinketh he standeth take heed lest he fall." No temptation took Peter but such as is "common to men." Even a Cranmer repeats his story in these latter times. We do not excuse Peter"s sin when we try kindly to estimate the time of strain through which he passed. Every man has such a testing time put somewhere into his life. Sometimes it comes in the opening manhood, but perhaps it is more usually reserved for the advanced middle life, as we see in the cases of Abraham and of David. In some way the life principle is proved, and it is seen whether the will has become dissociated from the principle professed, so that the principle is only weak sentiment that can stand no strain. On behalf of Peter, it may be urged

I THAT HE WAS PHYSICALLY OVERWROUGHT. Long hours of watching and anxiety must have wearied him out; and that sleep in the garden was not refreshing. Body prepared a way for temptation.

II THAT HE WAS DOING A VERY VENTURESOME THING. Making his way actually into the court of the palace, and among the high priest"s guard and servants. It was a noble thing to do, but it was a very perilous one. He did not know whether the scheme against the Master included the servants; but he risked the danger because of his longing to see what became of the Lord he loved. No doubt he thought that showing a bold front was the best way to escape observation, tie would have managed well if it had not been for his Galilaean brogue.

III THAT HE WAS DISAPPOINTED IN HIS HOPES CONCERNING JESUS. He had thought that an earthly kingdom was to be set up; the arrest of Jesus dashed that hope to pieces forever. He was in the hands of his foes. This did not affect Peter"s personal feeling toward Christ, but it did suggest that he had better not profess open connection with him.

1. There is a test time for every man.

2. It is a self-revelation.

3. It is a culture.

4. The test time is precisely relative to every man.

5. The relativity is the thing to discover. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

70. But he denied before them all. Denied that he “was with Jesus of Galilee.” But a few hours before Peter had asserted that though all others deserted the Lord he would not, and that he would die with him, and when Judas led the band into Gethsemane, Peter, refusing to consider the odds, flung himself upon them, valiant as a lion, struck and wounded Malchus, and would probably have slain him had he not swerved. He was a brave as a hero then—now is timid as a deer. The explanation is that his faith had failed when he saw his Master apparently helpless in the hands of his enemies. See Heb. 11:32–35.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

70.] οὐκ οἶδα τί λέγεις is an indirect form of denial, conveying in it absolute ignorance of the circumstances alluded to.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 70. And he denied before them all, saying, I know not what thou sayest.] Mk. has: “And he denied, saying, I know not, nor understand what thou sayest.” For Mt.’s omission of the redundant οὔτε ἐπίσταμαι, see Introduction, p. xxv.—οὐκ οἶδα] So Lk. Mk. has οὔτε οἶδα. See on Luk 22:57.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.