Matthew 26:74

Mat 26:74. Ἤρξατο, κ.τ.λ., he began, etc.) Hitherto He had not gone so far: now he altogether lost command of himself.—καταθεματίζειν,[1166] to curse) others read καταναθεματίζειν:[1167] that double compound, however, is nowhere to be met with: whereas Irenaeus (Book I., ch. 13, § 2) has καταθεματίσαντες [the participle first aorist active of καταθεματίζω]. Justin Martyr also says, “κατάθεμα τὸ συνθέσθαι τοῖς ἀναθεματίζουσι,” “it is a cursed thing to be joined with them that curse.” And again he joins together ἀναθεματισμὸς [an universally recognised word] and καταθεματισμὸς [a derivative of καταθεματίζω]. Œcumenius, on Act 23:12, says, “κατʼ ἐπίτασιν εἴρηται τὸ ἀνάθεμα ὡς καὶ τὸ κατάθεμα· συγκατατίθεται γὰρ τῷ ὄντι τῷ ἐναντίῳ καὶ συγκαταδικάζεται,” i.e., “The word ἀνάθεμα is used with an intensive force, as also the word κατάθεμα [from which καταθεματίζω is derived]: for it is placed together with that which is opposed, and is condemned together with it.” The word κατάθεμα is always taken in an evil sense as in Rev 22:3; whereas ἀνάθεμα is also used in a good sense.—τὸν ἄνθρωπον, the man) compare however ch. Mat 16:16.—εὐθέως, immediately) An important circumstance (magna circumstantia).—ἐφώνησε, crowed) Sins committed in the early morning are heinous.

[1166] In his App. Crit., Bengel says in loc., καταθεματίζειν. Comp. Al. Aug. 1, 2, 4; Byz. Cant. Gehl. Mosc. Steph. omn. Wo. 1, 2: et quindecim et riginti quinque alii, Orig. ut videtur (καταναθεματίζειν) Er. et Al. vid. Gnom.—(I. B.)

[1167] Such is the reading of E. M.—(I. B.)

Καταθεματίζειν is supported by the oldest uncial MSS. ABCD Vulg. has ‘detestari;’ abc, “devotare se;” which latter probably is the rendering of καταναθεματίζειν of the Rec. Text, as this word expresses more strongly than καταθεματίζειν, extremis diris aliquem devovere; “to make himself anathema.”—ED.

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

Mat_26:74. Τότε ἤρξατο] for previously he had not resorted as yet to the καταθεματίζειν, but had contented himself with the simple ὀμνύειν (Mat_26:72, μεθʼ ὅρκου). Whereas before he had only sworn, he now takes to cursing as well. Nunc gubernaculum animae plane amisit, Bengel. The imprecations were intended to fall upon himself (should he be found, that is, to be telling an untruth). For the word καταθεματίζω, which was in all probability a vulgar corruption, comp. Rev_22:3; Iren. Haer. i. 13. 2, 16. 3; Oecolampadius, ad Act. xxiii. 12.

ὅτι] recitantis, as in Mat_26:72.

ἀλέκτωρ] a cock. There are Rabbinical statements (see the passages in Wetstein) to the effect that it was not allowable to keep animals of this sort in Jerusalem; but as there are other Rabbinical passages again which assert the opposite of this (see Lightfoot, p. 483), it is unnecessary to have recourse (Reland, Wolf) to the supposition that the bird in question may have belonged to a Gentile, may even have been about Pilates house, or some house outside the city.

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 26:74 . καταθεματίζειν (here only, καταναθ . in T. R., probably belonging to vulgar speech, Meyer), to call down curses on himself, sign of irritation and desperation; has lost self-control completely. καὶ εὐθὺς : just after this passionate outburst a cock crew . “Magna circumstantia,” Beng.

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

He swore and cursed himself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 74. Then began he to curse and to swear] Rather, Then he began positively to affirm - καταθεματιζειν, from κατα intensive, and τιθημι, I lay down, place, affirm. But the common reading is καταναθεματιζειν, which signifies to wish curses on himself. The former reading is supported by almost every MS. of value, and is, beyond dispute, the true reading, and has been received by Griesbach into the text. The business is bad enough, but the common reading makes it worse. In Mt 26:72, Peter is said to deny with an oath; here, he positively affirms and swears, probably by the name of God, for this is the import of the word ομνυειν. This makes the fourth and final gradation in the climax of Peter's fall. From these awful beginnings it is not unfair to conclude that Peter might have gone almost as far as Judas himself, had not the traitorous business been effected before. Yet all this evil sprung simply from the fear of man. How many denials of Christ and his truth have sprung since, from the same cause!

The cock crew] This animal becomes, in the hand of God, the instrument of awaking the fallen apostle, at last, to a sense of his fall, danger, and duty. When abandoned of God, the smallest thing may become the occasion of a fall; and, when in the hand of God, the smallest matter may become the instrument of our restoration. Let us never think lightly of what are termed little sins: the smallest one has the seed of eternal ruin in it. Let us never think contemptibly of the feeblest means of grace: each may have the seed of eternal salvation in it. Let us ever remember that the great Apostle Peter fell through fear of a servant maid, and rose through the crowing of a cock.

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

(74) To curse and to swear.—We may infer from the two words that he used some common formula of execration, such as, e.g., “God do so to me and more also” (1Ki_19:2; 1Ki_20:10), as well as the oath-formula, “By Heaven,” or “By the Temple.”

Immediately the cock crew.—St. Mark alone records the first cock-crow. The Greek has no article; “a cock crew.” We find from Mar_13:35 that “cock-crowing” had become a familiar phrase, as with us, for the earliest hour of dawn.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

Next: Matthew Chapter 27

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

74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

Ver. 74. Then began he to curse and swear] This he had learned belike of the ruffianly soldiers, with whom, usually, execrations are but expletives, and horrible oaths interjections of speech. But though Israel play the harlot, yet why should Judah offend? come not ye to Gilgal, neither go ye up to Bethaven, nor swear "The Lord liveth," Hos 4:15. David swore once such an oath, and it was enough of that once, 1Sa 25:22. But Peter swears and forswears again and again, and that after warning; as Aaron went down and did that in the valley which he heard forbidden in the Mount, and then excuseth it by his fear of the people. That cowardly passion is the mother of many sins, of lying especially, Zep 3:13, and swearing too, to save the life. But better die than lie: and better bear than swear. We may not break the hedge of any commandment to avoid any piece of foul way, but go in a right line to God. Quas non oportet mortes praeeligere, quod non supplicium potius ferre, imo in quam profundam inferni abyssum non intrare, quam contra conscientiam attestari? saith holy Zuinglius in his third Epistle. What should not a man suffer, rather than sin? Peter sinned to some purpose, if it were, as some have thought, that he not only cursed himself, if he knew Christ, but also cursed Jesus Christ, that so he might appear to be none of his disciples.

And immediately the cock crew] Gallicinium complevit Christi vaticinium. The cock proved a preacher to Peter. Despise not the minister though never so mean; it is the foolishness of preaching that must bring men to heaven. Cocks call men out of their beds, and there hence have their name in the Greek tongue, {a} They constantly keep the law of crowing at those set times that nature hath enjoined them; they cry loud and thick against a storm. So do faithful ministers, when gotten upon their battlements; they clap their own sides first, and then constantly call up others. They cry aloud, and spare not, but lift up their voice like a trumpet, to tell Judah of their sins, &c. The roaring lion of hell trembleth at their note: and the world’s Sybarites cannot bear their disturbances, and therefore wish them banished. But wisdom is justified of her children, and though fierce before, and untamable, yet now "a little child shall lead them," Isa 11:6.

{a} αλικτωρ, quod nos excitet e lecto.

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.

Then began he to curse ... - Peter was now irritated beyond endurance. He could no longer resist the evidence that he was known. It had been repeatedly charged on him. His language had betrayed him, and there was a positive witness who had seen him. He felt it necessary, therefore, to be still more decided, and he accordingly added to the sin of denying his Lord the deep aggravation of profane cursing and swearing, affirming what he must have known was false, that he knew not the man. Immediately then the cock crew - that is, the second crowing, or not far from three in the morning.

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

74. Curse and to swear — No doubt he first swore, to show that he belonged not to the prophet of Nazareth; but now a real and insane rage seems to have complete mastery, and Satan is sifting him like wheat. But it was in this very depth of abandonment that the voice of convicting mercy reached him. It was the time for the monitory cock to crow for Peter, and he crew.

At this moment of gross denial and profanity Peter was in a state of mortal sin and condemnation. He had fallen from grace; and death, in his present impenitent condition, would have consigned him to remediless woe.

Luke tells us that “the Lord turned and looked upon Peter,” and that Peter thereupon reflected upon his Lord’s warning. Probably our Lord cast this glance as he was led from Annas to Caiaphas. Or at this third denial the door of the apartment where Jesus and Annas were may have been opened upon the court, and Peter may have painfully found himself denying and swearing under his Lord’s glance. That glance doubtless was turned full upon him with a significance that called Peter to his recollections. It does not appear that Peter came into the examination room or was present with his Lord.

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

To curse and to swear. Peter fortifies this, his third denial, by imprecating curses on himself (katayematizein) if he spake not the truth, and again (ver. 72) confirming his assertion by a solemn oath. There is a certain gradation in his denials: he first simply asserts; he then asserts with an oath; lastly, he adds curses to his oath. "One temptation unresisted seldom fails to be followed by another; a second and greater infidelity is the punishment of the first, and often the cause of a third. Peter joins perjury to infidelity. Deplorable progress of infidelity and blindness in an apostle in so short a time, only out of fear of some under servants, and in respect of a Master whom he had acknowledged very God. He might possibly have proceeded even as far as Judas, had God left him any longer to himself" (Quesnel). Immediately the cock crew. This was the second crowing; (Mar_14:72) the first had been heard at the first denial. (Mar_14:68)

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

Then began he to curse and to swear - Having now quite lost the reins, the government of himself.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

74. He began to curse and to swear. Peter's third denial. He not only, with an oath, repeats what he had said in the second, but he affirms it with imprecations of divine wrath on himself if he spake not the truth. The gradations of guilt in the denials of Peter: (1) Ambiguous evasion; (2) distinct denial with a false oath; (3) awful abjuration with solemn imprecations on himself. Immediately the cock crew. This was at the opening of the fourth or morning watch, at about three o'clock. The cock often crows about midnight, or not long after; and again always about the third hour after midnight, or three o'clock. This shows that the second trial of Jesus took place before the dawn.

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.

74. καταθεματίζειν for καταναθεματίζειν of textus receptus with preponderating authority. The second word is scarcely supported.

74. καταθεματίζειν. See critical notes supra. Cp. Rev 22:3, where κατάθεμα is restored for κατανάθεμα. No other instance is cited either of noun or verb. They appear to be used as synonymous with ἀνάθεμα, ‘an accursed thing,’ and ἀναθεματίζειν, ‘to devote to destruction,’ ‘to curse.’ Two explanations may be given: (1) the meanings of ἀνὰ and κατὰ in composition so often coincide that an interchange of the two prepositions in noun- or verb-forms is quite explicable; (2) the original forms may have been κατανάθεμα, καταναθεματίζειν, and have fallen by usage to κατάθεμα, καταθεματίζειν, the Greek language shrinking from the union of κατὰ and ἀνὰ in composition, of which the instances are extremely rare.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

74.] καταθεματ. is a corrupted form, belonging probably to the class of vulgarisms. κατάθεμα occurs Rev 22:3. ‘Nunc gubernaculum animæ plane amisit,’ says Bengel.

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

(M) 74. Then he began to imprecate, and to swear that, I know not the man. And immediately the cock crew.] Mk. has: “And he began to imprecate, and to swear that, I know not this man of whom you speak. And immediately the cock crew a second time.”—τότε] see. on 2:7.—καταθεματίζειν] only here for Mk.’s ἀναθεματίζειν, which occurs three times to Act_23. With either word the meaning is “to invoke a curse on himself if his statement were not true.”—καὶ εὐθύς] Mk. adds ἐκ δευτέρου (om. א L); cf. δίς in v. 30 (om. א C* D) and v. 72 (om. א C* D).

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

To curse [καταθεματιζειν] . A new development of profanity. Hitherto he had merely sworn. Now he adds imprecation; invoking curses on himself if the case be not as he says.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.