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47. While he was still speaking. The Evangelists are careful to state that our Lord foresaw what happened; from which it might be inferred, that he was not dragged to death by external violence, except so far as wicked men carried into execution the secret purpose of God. Although, therefore, a melancholy and frightful spectacle was exhibited to the disciples, yet they received, at the same time, grounds of confidence to confirm them, since the event itself showed that nothing occurred by chance; and since Christ’s prediction directed them to contemplate the glory of his divinity. The circumstance of an armed multitude having been sent by the chief priests, and of a captain and band having been obtained by request from Pilate, makes it evident, that an evil conscience wounded and tormented them, so that they did every thing in a state of terror. For what need was there for so great a force to take Christ, who, they were aware, was not provided with any defensive arms? The reason for such careful preparation was, that the divine power of Christ, which they had been compelled to feel by numerous proofs, inwardly tormented them; but, on the other hand, it is a display of amazing rage, that, relying on the power of arms, they do not hesitate to rise up against God.

48. Now he who betrayed him. I have no doubt that Judas was restrained, either by reverence for our Lord, or by shame for his crime, from venturing openly to avow himself as one of the enemies; and the warning which, Mark tells us, he gave the soldiers — to lead the away cautiously, was given, I conjecture, for this reason, that he recollected the numerous-proofs by which Christ had formerly attested his divine power. But it was, at the same time, astonishing madness, either to attempt to conceal himself by frivolous hypocrisy, when he came into the presence of the Son of God, or to oppose the tricks and dexterity of men to his boundless power.

49. Hail, Rabbi. I have no doubt that Judas, as if trembling for his Master’s danger, pretended by these words to have some feeling of compassion; and, accordingly, in Mark a pathetic repetition is expressed, ²¹³²¹³     “Il y a une repetition comme d’un homme parlant de grande affection;” — “there is a repetition, as if by a man who spoke from strong feeling.” Rabbi, Rabbi. For though he was impressed with the majesty of Christ, still the devil so fascinated his mind, that he felt assured that his treachery was concealed by a kiss, and by soothing words. This salutation, or exclamation, therefore, was a pretense of compassion. I offer the same opinion about the kiss; for though it was a very common practice among the Jews to welcome friends with a kiss, yet as Judas had left Christ but a little before, he seems now — as if he had become suddenly alarmed at his danger — to give the last kiss to his Master. Thus he excels the rest in the appearance of affection, when he appears to be deeply grieved at being separated from his Master; but how little he gained by his deception is evident from Christ’s reply.

50. Friend, for what purpose comest thou? Luke expresses it more fully: Judas, betrayest thou the Son of man with a kiss? except that there is greater force in this reproof, that the benevolence of his Master, and the very high honor conferred on him, are wickedly abused for the purpose of the basest treachery. For Christ does not employ an ironical address when he calls him friend, but charges him with ingratitude, that, from being an intimate friend, who sat at his table, he had become a traitor, as had been predicted in the psalm: If a stranger had done this, I could have endured it; but now my private and familiar friend, with whom I took food pleasantly, who accompanied me to the temple of the Lord, hath prepared snares against me. ²¹⁴²¹⁴     Our Author, quoting from memory, has blended two passages of a kindred spirit: Psalm 41:10, and Psalm 55:12, 13, 14. — Ed. This shows clearly—what I hinted a little ago—that, whatever may be the artifices by which hypocrites conceal themselves, and whatever may be the pretenses which they hold out, when they come into the presence of the Lord, their crimes become manifest; and it even becomes the ground of a severer sentence against them, that, having been admitted into the bosom of Christ, they treacherously rise up against him. For the word friend, as we have stated, contains within itself a sharp sting.

Let us know that this evil, which Christ once sustained in his own person, is an evil to which the Church will always be exposed—that of cherishing traitors in her bosom; and, therefore, it was said a little before, The traitor approached, who was one of the twelve, that we may not be immediately distressed by such instances; for the Lord intends to try our faith in both ways, when, without, Satan opposes us and the Church by open enemies, and, within, he attempts secret destruction by means of hypocrites. We are taught, at the same time, that we who are his disciples ought to worship God with sincerity; for the apostasies, which we see every day, excite us to fear, and to the cultivation of true godliness, as Paul says,

Let every one that calleth on the name of God depart from iniquity,
(2 Timothy 2:19.)

We are all commanded to kiss the Son of God, (Psalm 2:12;) and we ought, therefore, to see that no one give him a traitor’s kiss, otherwise it will cost us dear to have been elevated to so great an honor.

Matthew 26:51. And, lo, one of those who were with Jesus. Luke says, that all the disciples made an agreement together to fight for their Master. Hence it is again evident, that we are much more courageous and ready for fighting than for bearing the cross; and, therefore, we ought always to deliberate wisely what the Lord commands, and what he requires from every one of us, lest the fervor of our zeal exceed the bounds of reason and moderation. When the disciples asked Christ, Shall we strike with the sword? they did so, not with the intention of obeying his injunction; but by these words they declared that they were prepared and ready to repel the violence of enemies. And, indeed, Peter did not wait till he was commanded or permitted to strike, but inconsiderately proceeded to unlawful violence. It appears, at first view, to be praiseworthy valor in the disciples, that, forgetting their own weakness, though they are unable to make resistance, they do not hesitate to present their bodies before their Master, and to encounter certain death; for they choose rather to perish with the Lord than to survive and look on while he is oppressed. But as they improperly attempt more than the calling of God commands or permits, their rashness is justly condemned; and therefore let us learn, that in order that our obedience may be acceptable to the Lord, we must depend on his will, so that no man shall move a finger, except so far as God commands. One reason ought, above all, to lead us to be zealous in cultivating this modesty; which is, that instead of a proper and well-regulated zeal, confused irregularity for the most part reigns in us.

Peter’s name is not mentioned here by the Evangelists; but John (18:10) assures us—and from what occurs shortly afterwards in the narrative it is evident — that it was Peter who is here described, though the name is suppressed. Yet Luke enables us easily to infer that there were others also who took part in the same outrage; for Christ does not speak to one person only, but says to all alike, Permit ²¹⁷²¹⁷     Our Author’s argument is obviously founded on the circumstance, that the verb ἐα̑τε, permit, is in the plural number. — Ed. it to be thus far.

52. Put thy sword again into its place. By these words, Christ confirms the precept of the Law, which forbids private individuals to use the sword. And above all, we ought to attend to the threatening of punishment which is immediately added; for men did not, at their own pleasure, appoint this punishment for avenging their own blood; but God himself, by severely prohibiting murder, has declared how dearly he loves mankind. First, then, he does not choose to be defended by force and violence, because God in the Law forbade men to strike. This is a general reason; and he immediately descends to a special reason.

But here a question arises. Is it never lawful to use violence in repelling unjust violence? For though Peter had to deal with wicked and base robbers, still he is condemned for having drawn his sword. If, in such a case of moderate defense, an exception was not allowed, Christ appears to tie up the hands of all. Though we have treated this question more copiously ²¹⁸²¹⁸     Harmony, vol. 1, p. 298 under Matthew 5:39, yet I shall now state my opinion again in a few words. First, we must make a distinction between a civil court and the court of conscience; ²¹⁹²¹⁹     “Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege en la conscience;” — “between external or civil jurisdiction, and the spiritual judgment, which has its seat in the conscience.” for if any man resist a robber, ²²⁰²²⁰     “Si quelqu’un use de violence pour repousser un brigand;” — “if any one use violence for repelling a robber.” he will not be liable to public punishment, because the laws arm him against one who is the common enemy of mankind. Thus, in every case when defense is made against unjust violence, the punishment which God enjoins earthly judges to carry into execution ceases. And yet it is not the mere goodness of the cause that acquits the conscience from guilt, unless there be also pure affection. So then, in order that a man may properly and lawfully defend himself, he must first lay aside excessive wrath, and hatred, and desire of revenge, and all irregular sallies of passion, that nothing tempestuous may mingle with the defense. As this is of rare occurrence, or rather, as it scarcely ever happens, Christ properly reminds his people of the general rule, that they should entirely abstain from using the sword.

But there are fanatics who have foolishly misapplied this passage, so as to wrest the sword out of the hands of judges. They contend that it is unlawful to strike with the sword. This I acknowledge to be true, for no man is at liberty to take the sword at his own pleasure, so as to commit murder; but I deny that magistrates—who are God’s ministers, and by whom he executes his judgments—ought to be viewed as belonging to the ordinary rank. And not only so, but by these words of Christ, this very power is expressly ascribed to them: for when he declares that murderers must be put to death, it follows, that the sword is put into the hands of judges, that they may take vengeance for unjust murders. It will sometimes happen, indeed, that men addicted to the shedding of blood are punished by other means; but this is the ordinary way in which the Lord determined that the fierce cruelty of wicked men should be restrained from rioting with impunity. Certain doctors of what is called Canon Law have ventured to proceed to such a pitch of impudence as to teach, that the sword was not taken from Peter, but he was commanded to keep it sheathed until the time came for drawing it; and hence we perceive how grossly and shamefully those dogs have sported with the word of God.

53. Thinkest thou that I cannot now pray to my Father? Now follows that special reason which I mentioned a little ago; for Christ reminds them, that he would have at his command a better and more legitimate kind of defense, were it not that he must obey the decree of the Father. The substance of what he says is this. “As he has been appointed by the eternal purpose of God to be a sacrifice, and as this has been declared by the predictions of Scripture, he must not fight against it.” Thus Peter’s rashness is condemned on another ground, that he not only endeavors to overturn a heavenly decree, but also to obstruct the path of the redemption of mankind. Not only did Peter draw his sword unlawfully, but the disciples were foolish and mad; for—though they were few in number, and feeble—they attempted to make some resistance to a band of soldiers and a very great multitude. On this account, the Lord, in order to make their folly more manifest, employs this comparison. “If he wished to have a guard to defend his life, he would immediately obtain not eleven angels, but a large and invincible army, and since he does not implore that angels may be sent to assist him, much less would he resort to ill-considered means, from which no advantage was to be expected; for the utmost that could be effected by the disciples would be of no more service than if a few rooks were to make a noise.”

But here some commentators labor to no purpose in inquiring how Christ could have obtained a commission of angels from his Father, by whose decree it was that he had to suffer death. For the two things are inconsistent: that he exposed his Son to death naked and defenseless, because it was necessary that it should be so, and because it had been appointed; and yet, that he might have been prevailed on by prayer to send him relief. But Christ speaks conditionally, that he has a far better method of defending his life, were it not that the will of the Father was opposed to it. This takes away all contradiction, for Christ refrained from presenting such a request to his Father, because he knew that it was contrary to his decree. Yet from this we draw a useful doctrine, that those who resort to unlawful means on the plea of necessity pour dishonor on God. If a man is destitute of lawful aid and support, he runs headlong to wicked schemes and sinful undertakings; and the reason is, that few look for the secret protection of God, which alone ought to be sufficient to set our minds at rest. Are we threatened with danger? Because no remedy can be discovered according to the flesh, we make this or the other contrivance, as if there were no angels in heaven, who — Scripture frequently tells us — are placed as guardians for our salvation, (Hebrews 1:14.) In this way we deprive ourselves of their assistance; for all who are impelled, by their restlessness and excessive anxiety, to stretch out their hands to forbidden remedies for evils, do unquestionably renounce the providence of God.

54. How then shall the Scriptures be fulfilled? By this expression Christ means, that he ought not to attempt any method of escaping death, to which he knew that he was called by the Father. For himself, indeed, he had no need of the Scriptures to inform him that God had appointed that he should die at that time; but because mortals do not know what God has determined to do until it be revealed by his word, Christ, with a view to his disciples, properly refers to the testimony which God gave of his will. We know that whatever affliction happens to us, it is inflicted by God himself; but since we are uncertain as to the result, when we seek remedies which he allows, we do not rise against his government; but when his will has been ascertained, nothing more remains for us than to acquiesce. Though in this passage Christ teaches nothing more than that he ought patiently to suffer death, because the Scriptures have declared that it must be so, yet the use of this doctrine is evidently more extensive, namely, that Scripture is a sufficient bridle for subduing the rebellion of the flesh; because God points out to us what is his. will for the very purpose of keeping us in subjection to his will. Accordingly, Paul ascribes to Scripture this office, that it trains us to patience, (Romans 15:4,) and supplies us with all the comfort that we need in adversity. His reproof of the disciples, as given by Luke, is more brief, Permit them to do thus far; but still he severely condemns their presumption, in having gone so far as to perform an unlawful action, though at the same time he holds out a hope of pardon, if they suppress their improper zeal, and proceed no farther.

Matthew 26:55. Are you come out, as against a robber? By these words Christ expostulates with his enemies for having intended to bring odium upon him, by coming provided with a great body of soldiers; for the meaning is this, “What necessity was there for making such a display of arms against me, as if your object had been to overcome some robber? But I have always lived peaceably amongst you, and without using arms; and when I was teaching in the temple, you might easily have seized me without any military force.” Yet, while he complains of their malice in violently rushing upon him, as if he were a seditious man, he again wounds their evil conscience by reminding them, that though they had a traitor for their leader, they approached him with trembling, and with many marks of distrust.

56. Now all this was done. The other two Evangelists express it somewhat differently; for what Matthew relates in his own person, Mark appears to attribute to Christ.Luke employs even different words: this is your hour, and the power of darkness. But the design of the Holy Spirit is, beyond all doubt, that whatever may be the contrivances of wicked men, nothing whatever has been done but by the will and providence of God; for as he had said a little before, God has testified nothing by the prophets but what he had determined with himself, (Luke 22:3.) First, therefore, we are here informed, that whatever may be the unbridled rage by which Satan and all ungodly men are actuated, still the hand of God always prevails, so as to draw them reluctantly wherever he pleases. Secondly, we are informed, that though wicked men fulfill what was predicted in the Scriptures; yet, since God does not employ them as his lawful ministers, but directs them, by a secret movement, to that which was farthest from their wish, they are not excusable; and that, while God makes a righteous use of their malice, blame still attaches to them. At the same time, let us observe that Christ said this in order to remove the offense, which would otherwise have greatly disturbed weak minds, when they saw him so reproached and outraged.

Still Christ intended not only to promote the advantage of his disciples, but also to repress the pride of his adversaries, that they might not triumph as if they had achieved victory. For this reason, in Luke’s narrative he says, this is your hour; by which he means that the Lord grants them this liberty for a short time. The power of darkness denotes the power of the devil, and this term had also a strong tendency to abase their glory; for though they exalt themselves ever so much, Christ shows that they are still nothing more than the slaves of the devil. While all things are mingled in confusion, and while the devil, by spreading darkness abroad, appears to overturn the whole order of the world, let us know that the providence of God shines above in heaven, to bring at length to order what is confused; and let us, therefore, learn to raise the eyes of faith to that calm sky. Then all the disciples forsook him, and fled. Hence we may again infer how much more ready they were to fight rashly than to follow their Master.

Luke follows a different order from Matthew and Mark in the narrative; but when we come to the proper place, we will endeavor to reconcile the points in which they differ. It will be proper, in the meantime, to glance briefly at those things which claim our attention in the words of Matthew and Mark. First, in order to remove the offense of the cross, we ought to consider the advantage which we have derived from Christ’s emptying of himself, (Philippians 2:7;) for thus will the inestimable goodness of God, and the efficacy of his grace, be found to remove by its brightness every thing in it that was disagreeable or shameful. According to the flesh, it was disgraceful that the Son of God should be seized, bound, and made a prisoner; but when we reflect that by his chains we are loosed from the tyranny of the devil, and from the condemnation in which we were involved before God, not only is the stumbling-block, on which our faith might have struck, removed out of the way, but in place of it there comes an admiration of the boundless grace of God, who set so high a value on our deliverance, as to give up his only-begotten Son to be bound by wicked men. This will also be a pledge of the astonishing love of Christ towards us, that he spared not himself, but willingly submitted to wear fetters on his flesh, that our souls might be freed from fetters of a far worse description.

Matthew 26:57. But they who had seized Jesus led him to Caiaphas. Though the Jews had been deprived of what is called, the higher jurisdiction, there still lingered among them some vestiges of that judicial authority which the Law confers on the high priest, (Deuteronomy 1:8;) so that, while they had lost the absolute authority, ²²³²²³     “La puissance de condamner à mort;” — “the power of condemning to death.” they retained the power of administering moderate correction. This is the reason why Christ is brought before the high priest to be interrogated; not that a final sentence may be pronounced on him by theft tribunal, but that the priests may afterwards present him before the governor, under the aggravating influence of their decision. ²²⁴²²⁴     “Estant desja chargé par leur jugement, et que cela soit un prejudice contre luy;” — “being already accused by their decision, and that this may excite a prejudice against him.” Caiaphas the high priest was also named Joseph, and this man—as we are told by the historian Josephus—was appointed to be high priest by Valerius Gratus, governor of Judea, when Simon, the son of Camithus, was deposed from that office. ²²⁵²²⁵     Ant. 18:2. 2. — Repeated allusions have been made, in earlier portions of the Commentary, to this remarkable passage in the writings of the great Jewish historian. The reader will find it quoted at length. — Harmony vol. 1, p. 177, n. 1 — Ed. The Evangelists give his surname only, ²²⁶²²⁶     That is, instead of calling him Joseph Caiaphas, they call him simply Caiaphas. perhaps because he was more generally named, and better known, by it.

Matthew says that the priests assembled in the house of Caiaphas; and that they were already assembled at midnight, before Christ was brought, but because the place of meeting had been appointed, that, as soon as the information reached them, they might meet hastily at an early hour in the morning; though we have lately seen that some who belonged to the order of the priesthood went out by night, along with the soldiers, to seize Christ. But we have frequently seen, in other passages, that the Evangelists were not very exact in adhering to the order of time. In this passage, certainly, they had no other object in view than to show that the Son of God was oppressed by a wicked conspiracy of the whole council. And here a frightful and hideous spectacle is placed before our eyes; for nowhere else than at Jerusalem was there at that time either a temple of God, or lawful worship, or the face of a Church. The high priest was a figure of the only Mediator between God and men; those who sat along with him in the council represented the whole Church of God; and yet all of them unite in conspiring to extinguish the only hope Of salvation. But as it had been declared by prediction of David, that

the stone which the builders rejected would nevertheless become the head-stone of the corner, (Psalm 118:22;)

and as Isaiah had foretold that

the God of armies would be to the whole people of Israel a stone of stumbling, on which they would dash themselves,
(Isaiah 8:14)

the Lord wisely made provision that such wickedness of men should not perplex believing souls.

59. Sought false witness. By these words the Evangelists remark, that nothing was farther from the design of the priests than to inquire into the cause, so that, when the matter was thoroughly understood, they might decide what was proper. For they had previously resolved to put Christ to death, and now they only seek a pretense for oppressing him. Now it is impossible that equity can have any place where an examination of the cause is not the first step. In seeking false witnesses, their treacherous cruelty is manifested; and when, after being disappointed of their expectation, they still do not desist, this affords a still more striking display of their blinded obstinacy. Thus, amidst the darkness of their rage, the innocence of the Son of God shone so brightly, that the devils themselves might know that he died innocent.

It ought to be observed, also, that the appellation of false witnesses is applied not to those who contrive a lie which had no foundation, but to those who calumniously pervert what was justly said, and turn it into a crime; an instance of which is here expressly related as to the destruction and rebuilding of the temple. Christ had indeed said, that when

the temple of his body was destroyed,
he would raise it up within three days, (John 2:19.)

The false witnesses do not now resort to some new contrivance, but they put a wrong interpretation on his words, as if he boasted that he would practice some juggling in building the temple. Now as the calumny was trivial and worthless, we may readily infer from it how greatly the priests and scribes were blinded by their fury, since, without any pretext, they demand that Christ shall be put to death.

Matthew 26:62. And the high priest, rising up. It is certain that Christ was silent when false witnesses pressed hard upon him, not only because they did not deserve a reply, but because he did not seek to be now acquitted, knowing that his hour was come. But Caiaphas triumphs over him on account of his silence, as if he was struck dumb by being vanquished; which is usually the case with men who are conscious of having done wrong. But it is an instance of extreme wickedness that he insinuates that Christ is not free from blame, because witnesses speak against him. The question, What is it that those men testify against thee? amounts to this: “How comes it that those men oppose thee, but because they are urged by conscientious views? For they would not have appeared against thee without a good reason.” As if he did not know that those witnesses had been procured by fraud: but this is the way in which wicked men, when they find themselves in the possession of authority and power, throw off sham and indulge in arrogance. Christ was again silent, not only because the objection was frivolous, but because, having been appointed to be a sacrifice, he had thrown aside all anxiety about defending himself.

63. I adjure thee by the living God. The high priest thought that this alone was a crime sufficient to condemn Christ, if he professed that he was the Christ. But since they all boasted of expecting redemption from Christ, he ought first to have inquired if such was the fact. That there would be a Christ, by whose hands the people were to be delivered, they would not have ventured to deny. Jesus came publicly forward, bearing the title of the Christ. Why do they not consider the fact itself? Why do they not examine the signs, by means of which a correct decision might have been formed? But, having already determined to put Christ to death, they are satisfied with this pretense of sacrilege, that he claimed for himself the glory of Divinity. And yet Caiaphas examines the matter on oath, as if he had been prepared to yield as soon as it was fully ascertained; but all the while his whole mind is filled with a malicious hatred and contempt of Christ, and is so blinded by pride and ambition, that he takes for granted, that as soon as the fact has been ascertained, without inquiring whether it is right or wrong, he will have just grounds for condemning him.

If thou art the Christ, the Son of God. From the words of Caiaphas we may infer, that it was at that time common among the Jews to bestow on the Messiah the title of the Son of God; for this form of interrogation could not have originated in any other way than from the ordinary custom; and, indeed, they had learned from the predictions of Scripture that he was not less the Son of God than the Son of David. It appears, too, that Caiaphas employed this epithet, with the view either of terrifying Christ, or of exciting a prejudice against him; as if he had said, “See where you are going; for you cannot call yourself the Christ, without claiming, at the same time, the appellation of Son of God, with which Scripture honors him.” Such is also his reason for using the word Blessed, which Mark gives instead of God; for this pretended reverence ²³²²³²     “Ce mot duquel Caiaphe use, faisant semblant d’avoir une grande reverence à la majesté Divine;” — “this word which Caiaphas employs, pretending to have a great veneration for the Divine majesty.” for God was intended to bring a heavier charge against Christ than that of profaning the holy name of God.

64. Thou hast said it. Luke inserts another reply, by which Christ reproves the malice of the priests, in not inquiring with a desire to know. If I tell you, says he, you will not believe: by which words he means, that though he were to prove to them a hundred times that he was the Christ, it would be of no avail with obstinate men. For they had not only heard, but had beheld with their eyes miracles, which, though Christ had been silent, would have confirmed his heavenly and divine power, and would even have cried aloud, that he was the promised Redeemer.

He next adds a confession, which, though it is related in many words by Matthew, does not convey a different meaning. Jesus affirms that he is the Christ, not for the purpose of avoiding death, but rather of inflaming the rage of his enemies against him. Though at that time he was exposed to contempt, and almost annihilated, by his mean garb, he announces, that at the proper time he will at length come with royal majesty, that they may tremble before the Judge, whom they now refuse to acknowledge as the Author of salvation. The meaning therefore is, that they are widely mistaken, if from his present appearance they form a judgment of what he is; because it is necessary that he should be humbled, and almost reduced to nothing, before he appear adorned with the emblems of his royal power, and with magnificent splendor. For by this word hereafter he distinguishes between his first and second coming.

We may draw from this a useful doctrine, which is still more extensive. For how comes it that wicked men are so much at their ease? How comes it that they are so insolent in rebellion, but because they do not set a high value on the crucified Jesus? It is therefore necessary to remind them of a dreadful judgment, which, with all their stupidity, they will not be able to avoid. And though they ridicule as a fable what is said about the future coming of Christ, still it is not in vain that the Judge summons them to his tribunal and orders them to be summoned by the preaching of the Gospel, that they may be rendered the more inexcusable. But this announcement is fitted to be of very great use even to believers, that they may now with the eyes of hope look for Christ sitting at the right hand of the father, and patiently wait till he comes, and may likewise believe that the rage of wicked men against him, while absent, will not be without its consequences; for they will be compelled to behold him on high coming from heaven, whom now they not only despise, but even trample upon in their pride.

Sitting at the right hand of power. The metaphor contained in the term right hand must be well known, for it frequently occurs in Scripture. Christ then sits at the right hand of the Father, because he is his deputy; and it is called the right hand or power, a, because it is only through the agency of his Son that God now displays his power, and will execute judgment at the last day.

65. Then the high priest rent his garments. By this we see how little advantage was derived by wicked men from the miracles by which Christ had proved his Divinity. But we need not wonder, that under the mean garb of a servant, the Son of God was despised by those who were unmoved by any anxiety about the promised salvation. For if they had not entirely laid aside every pious feeling, their deplorable condition ought to have led them to look anxiously for the Redeemer; but when they now, without making any inquiry, reject him when offered to them, do they not as far as lies in their power, destroy all the promises of God? The high priest first pronounces Christ to be a blasphemer, to which the others afterwards assent. The rending of the clothes plainly shows how boldly and wickedly those who profanely despise God make false pretensions of zeal. It would indeed have been praiseworthy in the high priest, if he heard the name of God shamefully profaned, not only to feel inward resentment and excruciating pain, but to make an open display of his detestation; but while he refused to make inquiry, he contrived an unfounded charge of blasphemy. And yet, this treacherous hypocrite, while he assumed a character which did not belong to him, taught the servants of God with what severity of displeasure they ought to regard blasphemies, and condemned by his example the shameful cowardice of those who are no more affected by an outrage on religion, than if they heard buffoons uttering their silly jokes.

Then they spat in his face. Either Luke has inverted the order of the narrative, or our Lord twice endured this highly contemptuous treatment. The latter supposition appears to me to be probable. And yet, I have no doubt that the servants were emboldened to spit on Christ, and to strike him with greater insolence, after they had seen that the council, so far as their decision had influence, condemned him to death. The object of all these expressions of contempt was, to show that nothing was more unlikely than that he should be a prince of prophets, who, in consequence of being blindfolded, ²³³²³³     “Lequel ayant seulement un voile devant les yeux;” — “who having only a veil before his eyes.” was not able even to ward off blows. But this insolence was turned by the providence of God to a very different purpose; for the face of Christ, dishonored by spitting and blows, has restored to us that image which had been disfigured, and almost effaced, by sin.

Matthew 26:69. A maid came to him. Here we see that there is no necessity for a severe contest, or for many forces or implements of war, to overpower a man; for any man, who is not supported by the hand of God, will instantly fall by a slight gale or the rustling of a falling leaf. Peter undoubtedly was not less courageous than any of us, and he had already given no ordinary proof of his valor, though it was exercised in a rash and improper manner; and yet he does not wait until he is dragged before the tribunal of the high priest, or until his enemies attempt to put him to death by violence, but, terrified by a woman’s voice, immediately denies his Master. And yet but lately he thought himself a valiant soldier even to death. Let us therefore remember that our strength is so far from being sufficient to resist powerful attacks, that it will give way, when there is the mere shadow of a battle. But in this way God gives us the just reward of our treachery, when he disarms and strips us of all power, so that, when we have thrown off the fear of him, we tremble for a mere nothing. For if a deep fear of God had dwelt in Peter’s heart, it would have been an invincible fortress; but now, naked and defenseless, he trembles while he is still far from danger.

70. But he denied before them all. This circumstance aggravates the criminality of Peter, that, in denying his Master, he did not even dread a multitude of witnesses. ²³⁶²³⁶     “Qu’il n’a point craint de renier son Maistre, mesmement en la presence d tant de tesmoins;” — “that he did not fear to deny his Master, even in the presence of so many witnesses.” And the Spirit intended expressly to state this, that even the presence of men may excite us to hold fast the confession of faith. For if we deny Christ before the weak, they are shaken by our example, and give way; and thus we destroy as many souls as we can; but if, in presence of those who wickedly despise God and oppose the Gospel, we withhold from Christ the testimony which is due to him, we expose his sacred name to the ridicule of all. In short, as a bold and open confession edifies all the godly, ²³⁷²³⁷     “Tous enfans de Dieu;” — “all the children of God.” and puts unbelievers to shame, so apostasy draws along with it the public ruin of faith in the Church, and the reproach of sound doctrine. The more eminent a man is, therefore, he ought to be the more careful to be on his guard; for his elevation makes it impossible for him to fall from it without doing greater harm.

I know not what thou sayest. The form of denial, which is here set down, shows sufficiently that the wretched sophists, who endeavor to escape by ambiguous expressions, which they turn to a. variety of meanings, when they are called to give an account of their faith, gain nothing by their dexterity in fraud. Peter does not absolutely deny the whole doctrine of the Gospel; he only denies that he knew the man; but, because in the person of Christ he indirectly buries the light of the promised redemption, he is charged with base and shameful treachery. But lately he had heard from the mouth of the Lord, that the confession of faith is a sacrifice acceptable to God; and therefore a mode of denying, which withholds from God his lawful worship, and from Christ the honor that is due to him, admits of no excuse. Let us therefore hold:, that as soon as we depart from a plain and candid profession of Christ, we deprive him of the testimony to which he has a lawful claim.

71. Another maid saw him. From the words of Mark we are rather led to conjecture that it was the same maid; at least he doesn’t state that it was a different maid from the former one. But there is no contradiction here; for it is probable that the statement which proceeded from one maid, flew from the lips of one to those of another, so that the first maid pointed him out to many persons and at several times, and others joined her in asserting that he was the person, and in spreading the discovery of him more widely. John even relates (18:25) that, at the second time, the question was put to Peter, not by a maid, but by a multitude of men; from which it is evident that the word, which had been pronounced by the maid, was caught by the men standing by, who attacked Peter.

There is another difference between Mark and the other three Evangelists; for he mentions that the cock crew twice, while they say that the cock crew not until after Peter had thrice denied our Lord. But this difficulty is easily obviated; for Mark says nothing that is inconsistent with the narrative of the other Evangelists, but explains more fully what they pass by in silence. Indeed, I have no doubt that, when Christ said to Peter, before the cock crow, he meant the cock-crowing, ²³⁸²³⁸     “L’heure de la nuict en laquelle les coqs chantent;” — “the hour of the night in which cocks crow.” which includes many crowings; for cocks do not merely crow once, but repeat their crowings many times; and yet all the crowings of a single watch are called but one cock-crowing. So then, Matthew, Luke, and John, say that Peter thrice denied our Lord before the cock-crowing was ended. Mark states more distinctly one circumstance, that within a short space of time Peter was brought even to the third denial, and that, though he had been warned by the first crowing, he did not repent. None of us will say that profane historians are inconsistent with each other, when some one of them relates what the others have not touched; and, therefore, though Mark’s narrative is different, still it does not contradict the others.

72. And the second time he denied with an oath. It deserves attention, that Peter, after finding that he could not escape by a simple denial, doubles his crime by adding an oath; and a little after, when he is still more vehemently pressed, he proceeds even to cursing. Hence we infer that a sinner, after having once fallen, is always hurried on from bad to worse; so that those who begin with ordinary offenses afterwards rush headlong into the basest crimes, from which at first they would have recoiled with horror. And this is the just vengeance of God, after we have deprived ourselves of the assistance of the Holy Spirit, to allow Satan a violent exercise of power over us, that, having subdued and made us his slaves, he may drive us wherever he pleases. But this happens chiefly in a denial of the faith; for when a man, through fear of the cross, has turned aside from a pure profession of the gospel, if he perceive that his enemies are not yet satisfied, will proceed farther, and what he had not ventured fully to acknowledge he denies flatly with an oath, and without any ambiguity of words.

We ought also to observe, that almost in a single moment Peter thrice gave way; for this shows how unsteady we are, and how liable to fall, whenever Satan drives us. Certainly we shall never cease to fall, if the Lord do not stretch out his hand to uphold us. When the rigor of the grace of Christ was extinguished in Peter, whoever might afterwards meet hit and interrogate him about Christ, he would have been ready to deny a hundred or a thousand times. Although, then, it was very base in him to fall thrice, yet the Lord spared him by restraining the tongues of enemies from making additional attacks upon him. Thus, also, it is every day necessary for the Lord to bridle Satan, lest he overwhelm us with innumerable temptations; for though he does not cease to employ many instruments in assailing us, were it not that the Lord, paying regard to our weakness, restrains the violence of his rage, we would have to contend against a prodigious amount of temptations. In this respect, therefore, we ought to praise the mercy of the Lord, who does not permit our enemy to make advances against us, almost the hundredth part of what he would desire.

74. Then he began to curse and to swear. In this third denial, Peter’s unfaithfulness to his Master reached its utmost height. Not satisfied with swearing, he breaks out into cursing, by which he abandons his body and soul to destruction; for he prays that the curse of God may fall upon him, if he knows Christ. It is as much as if he had said, May I perish miserably, if I have any thing in common with the salvation of God! So much the more ought we to admire the goodness of Christ, who rescued his disciple from such fatal ruin, and healed him. Now this passage shows, that when a man falling through weakness of the flesh, denies the truth though he knows it, this does not amount to “blasphemy against the Holy Spirit” (Matthew 12:31, 32.) Peter had unquestionably heard from the mouth of the Lord how detestable treachery it is to deny him before men; and what dreadful vengeance, before God and before his angels, (Matthew 10:39 Luke 12:9) awaits those who, through a cowardly dread of the cross, abandon the confession of faith; and not without reason had he, a little before, preferred death and every kind of torment to denying Christ. Now, therefore, he throws himself down knowingly, and after previous warning; but afterwards he obtains pardon; from which it follows that he sinned through weakness and not through incurable malice. For he would willingly have rendered to Christ the duties of friendship which he owed him, had not fear extinguished the sparks of proper affection.

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, (Daniel 9:3; Jonah 3:6; Matthew 11:21.)

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