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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 22:54–62. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the melancholy story of Peter's denying his Master, at the time when he was arraigned before the high priest, and those that were of the cabal, that were ready to receive the prey, and to prepare the evidence for his arraignment, as soon as it was day, before the great sanhedrim, Luk 22:66. But notice is not taken here, as was in the other evangelists, of Christ's being now upon his examination before the high priest, only of his being brought into the high priest's house, Luk 22:54. But the manner of expression is observable. They took him, and led him, and brought him, which methinks is like that concerning Saul (Sa1 15:12): He is gone about, and passed on, and gone down; and intimates that, even when they had seized their prey, they were in confusion, and, for fear of the people, or rather struck with inward terror upon what they had seen and heard, they took him the furthest way about, or, rather, knew not which way they hurried him, such a hurry were they in in their own bosoms. Now observe,
I.Peter's falling.
1.It began in sneaking. He followed Christ when he was had away prisoner; this was well, and showed a concern for his Master. But he followed afar off, that he might be out of danger. He thought to trim the matter, to follow Christ, and so to satisfy his conscience, but to follow afar off, and so to save his reputation, and sleep in a whole skin.
2.It proceeded in keeping his distance still, and associating himself with the high priest's servants, when he should have been at his master's elbow. The servants kindled a fire in the midst of the hall and sat down together, to talk over their night-expedition. Probably Malchus was among them, and Peter sat down among them, as if he had been one of them, at least would be thought to be so. His fall itself was disclaiming all acquaintance with Christ, and relation to him, disowning him because he was now in distress and danger. He was charged by a sorry simple maid, that belonged to the house, with being a retainer to this Jesus, about whom there was now so much noise. She looked wistfully upon him as he at by the fire, only because he was a stranger, and one whom she had not seen before; and concluding that at this time of night there were no neuters there, and knowing him not to be any of the retinue of the high priest, she concludes him to be one of the retinue of this Jesus, or perhaps she had been some time or other looking about her in the temple, and had seen Jesus there and Peter with him, officious about him, and remembered him; and this man was with him, saith she. And Peter, as he had not the courage to own the charge, so he had not the wit and presence of mind to turn it off, as he might have done many ways, and therefore flatly and plainly denies it: Woman, I know him not. 4. His fall was repeated a second time (Luk 22:58): After a little while, before he had time to recollect himself, another saw him, and said, "Even thou art one of them, as slyly as thou sittest here among the high priest's servants." Not I, saith Peter; Man, I am not. And a third time, about the space of an hour after (for, saith the tempter, "When he is down, down with him; let us follow the blow, till we get him past recovery"), another confidently affirms, strenuously asserts it, "Of a truth this fellow also was with him, let him deny it if he can, for you may all perceive he is a Galilean." But he that has once told a lie is strongly tempted to persist in it; the beginning of that sin is as the letting forth of water. Peter now not only denies that he is a disciple of Christ, but that he knows any thing of him (Luk 22:60): "Man, I know not what thou sayest; I never heard of this Jesus."
II.Peter's getting up again.
See how happily he recovered himself, or, rather, the grace of God recovered him. See how it was brought about: -
1.The cock crew just as he was the third time denying that he knew Christ, and this startled him and put him upon thinking. Note, Small accidents may involve great consequences.
2.The Lord turned and looked upon him. This circumstance we had not in the other evangelists, but it is a very remarkable one. Christ is here called the Lord, for there was much of divine knowledge, power, and grace, appearing in this. Observe, Though Christ had now his back upon Peter, and was upon his trial (when, one would think, he had something else to mind), yet he knew all that Peter said. Note, Christ takes more notice of what we say and do than we think he does. When Peter disowned Christ, yet Christ did not disown him, though he might justly have cast him off, and never looked upon him more, but have denied him before his Father. It is well for us that Christ does not deal with us as we deal with him. Christ looked upon Peter, not doubting but that Peter would soon be aware of it; for he knew that, though he had denied him with his lips, yet his eye would still be towards him. Observe, Though Peter had now been guilty of a very great offence, and which was very provoking, yet Christ would not call to him, lest he should shame him or expose him; he only gave him a look which none but Peter would understand the meaning of, and it had a great deal in it. (1.) It was a convincing look. Peter said that he did not know Christ. Christ turned, and looked upon him, as if he should say, "Dost thou not know me, Peter? Look me in the face, and tell me so." (2.) It was a chiding look. We may suppose that he looked upon him and frowned, or some way signified his displeasure. Let us think with what an angry countenance Christ justly looks upon us when we have sinned. (3.) It was an expostulating upbraiding look: "What, Peter, art thou he that disownest me now, when thou shouldest come and witness for me? What thou a disciple? Thou that wast the most forward to confess me to be the Son of God, and didst solemnly promise thou wouldest never disown me?" (4.) It was a compassionate look; he looked upon him with tenderness. "Poor Peter, how weak is thine heart! How art thou fallen and undone if I do not help thee!" (5.) It was a directing look. Christ guided him with his eye, gave him a wink to go out from that sorry company, to retire, and bethink himself a little, and then he would soon see what he had to do. (6.) It was a significant look: it signified the conveying of grace to Peter's heart, to enable him to repent; the crowing of the cock would not have brought him to repentance without this look, nor will the external means without special efficacious grace. Power went along with this look, to change the heart of Peter, and to bring him to himself, to his right mind.
3.Peter remembered the words of the Lord. Note, The grace of God works in and by the word of God, brings that to mind, and sets that home upon the conscience, and so gives the soul a happy turn. Tolle et lege - Take it up, and read.
4.Then Peter went out, and wept bitterly. One look from Christ melted him into tears of godly sorrow for sin. The candle was newly put out, and then a little thing lighted it again. Christ looked upon the chief priests, and made no impression upon them as he did on Peter, who had the divine seed remaining in him to work upon. It was not the look from Christ, but the grace of God with it, that recovered Peter, and brought him to-rights.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(App. Serm. 79.) For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the car of the High Priest's servant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to be holden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c.
What does it mean that the first witness proclaims him, when men could certainly recognize him more; unless it seemed that this sex had sinned unto the death of the Lord, so that this sex might be redeemed through the passion of the Lord? And therefore, the woman receives the first mystery of the resurrection, and she keeps the commandments; in order to abolish the ancient error of transgression.
The wretched men understood not the mystery, nor had reverence unto an outpouring of compassion so merciful, that even His enemies He suffered not to be wounded. For it is said, Then look they him, &c. When we read of Jesus being holden, let us guard against thinking that He is holden with respect to His divine nature, and unwilling through weakness, for He is held captive and bound according to the truth of His bodily nature.
Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection.
And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled a fire, &c. Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him.
What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord's murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord's word should have failed. Hence it follows, And he denied, saying, Woman, I know him not.
Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knoweth the Son but the Father. (Matt. 11:17). Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one of them.
For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself.
He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him.
That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept.
Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. Why did he weep? Because he sinned as man. I read of his tears, I do not read of his confession. Tears wash away an offence which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third time, Jesus looked upon him, and he wept bitterly. So then if thou wilt obtain pardon, wash away thy guilt in tears.
(Hom. 83. in Matt.) It is therefore said, to the house of the High Priest, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so; for it follows, But Peter followed afar off.
(Hom. 83. in Joan.) Marvel now at the case of the Master, who though He was a prisoner, had exercised much forethought for His disciple, whom by a look He brought to Himself, and provoked to tears; for it follows, And the Lord turned, and looked upon Peter.
But first He was led to Annas, the father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of the High Priest.
(ut sup.) What ails thee, Peter, thy voice is suddenly changed? That mouth full of faith and love, is turned to hatred and unbelief. Not yet awhile is the scourge applied, not yet the instruments of torture. Thy interrogator is no one of authority, who might cause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not about to divulge thy confession, nor yet a woman, but a door-keeper, a mean slave.
(de Con. Ev. lib. iii. c. 6.) And it is supposed that in the second denial he was addressed by two persons, namely, by the maid whom Matthew and Mark mention, and by another whom Luke speaks of. With respect then to what Luke here relates, And after a little while, &c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says; and now he had returned, that, as John says, he might again deny standing by the fire. Of which denial it follows, And Peter said, Man, I am not.
(de Con. Ev. ut sup.) What Matthew and Mark call after a little while, Luke explains by saying, about the space of one hour after; but with regard to the space of time, John says nothing. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter, while Luke and John speak of one, we may easily suppose either that Matthew and Mark used the plural for the singular by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and that others trusting to his credit joined in pressing him. But now as to the words which Matthew asserts were said to Peter himself, Truly thou art one of them, for thy speech bewrayeth thee; as also those which to the same Peter John declared to have been said, Did not I see thee in the garden? whereas Mark and Luke state that they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter; (for what was said concerning him in his presence amounts to the same as if it had been said to him;) or that they were said in both ways, and that some of the Evangelists related them one way, some the other.
(ut sup.) The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed it.
We do not say that the denial took place in order that Christ’s words might come true. We say rather that his object was to forewarn the disciple, inasmuch as what was about to happen did not escape Christ’s knowledge. The misfortune, therefore, happened to the disciple from the cowardice of human nature. Since Christ had not risen from the dead, he had not yet abolished death and wiped corruption away. The fear of undergoing death was something beyond human endurance.
Now the Chief Priest means Caiaphas, who according to John was High Priest that year.
But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord's Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church.
In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not.
But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.
Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.
This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not.
For to look upon him is to have compassion, seeing that not only while penance is being practised, but that it may be practised, the mercy of God is necessary.
And Peter said: Man, I do not know what you are saying. And immediately, while he was still speaking, the rooster crowed. The sacred Scripture often signifies the merit of causes through the state of times. Hence Peter, who denied in the middle of the night, repented at the crowing of the rooster. Also, after the resurrection, in the light of day, he professed three times that he loved the Lord whom he had denied three times, because evidently what he erred in the darkness of forgetfulness, he corrected in the hope of the remembered light, and having attained the presence of the true light, he fully restored whatever had changed. I think that this rooster should be understood as some teacher who, waking us up and reproving us when we are sleepy, says: Awake, just ones, and do not sin (I Cor. XV).
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Summary
Luke 22:60 presents the dramatic and heartbreaking climax of Peter's three denials of Jesus, a moment precisely foretold by Christ. This verse captures Peter's emphatic disavowal of any knowledge of Jesus, immediately followed by the crowing of a cock, serving as a stark, auditory signal of the fulfillment of prophecy and a catalyst for Peter's profound realization and repentance. It powerfully illustrates human frailty under intense pressure, juxtaposed with the unwavering certainty of divine foresight.
Context
Literary Context
This verse is deeply embedded within Luke's passion narrative, specifically following Jesus' arrest in Gethsemane and His initial questioning before the high priest. Peter, despite his earlier bold declaration of loyalty and willingness to die with Jesus (Luke 22:33), has followed "at a distance" (Luke 22:54). The narrative immediately preceding this verse details Peter's first two denials, prompted by a servant girl and then another individual (Luke 22:56-58). Luke 22:60 marks the third and final denial, which is instantly met with the prophetic sign, leading directly into Peter's bitter weeping (Luke 22:61-62). This sequence underscores the immediate and undeniable fulfillment of Jesus' words.
Historical & Cultural Context
The events of Luke 22:60 unfold in the courtyard of the high priest's house, likely during the pre-dawn hours following Jesus' arrest. This was a tense and dangerous environment for anyone associated with Jesus, who was being tried on charges of blasphemy and sedition. Peter, a Galilean, would have stood out among the Jerusalemites, making his accent a giveaway (Matthew 26:73). The "cock crow" was a common time marker in the ancient world, often referring to the third watch of the night, which was roughly between midnight and 3 AM. It was a well-known signal, and its immediate occurrence after Peter's denial would have been strikingly precise, particularly given Jesus' specific prophecy about it (Luke 22:34). Peter's fear of arrest, torture, or even execution for associating with Jesus, a condemned man, was a very real and culturally understandable motivation for his denials.
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. Foremost is the Fulfillment of Prophecy, as Jesus' earlier prediction to Peter (Luke 22:34) is precisely and immediately realized. This highlights Jesus' divine foreknowledge and the certainty of God's sovereign plan, even amidst human failure. Another prominent theme is Human Frailty and Failure, exemplified by Peter, a prominent disciple who had vowed unwavering loyalty. His emphatic denial underscores the reality that even the most devoted followers can succumb to fear and pressure. Yet, this failure is not the end of the story, setting the stage for themes of Divine Grace and Restoration, which will be profoundly demonstrated in Peter's life after the resurrection. The incident also subtly touches on the Cost of Discipleship, revealing the immense pressure faced by those who openly identify with Christ.
Exposition and Analysis
Key Word Analysis
This verb, often translated as "to see" (literally or figuratively), in its perfect tense, carries the meaning "to know" or "to be aware." Peter's use of "I know not" (οὐκ οἶδα, ouk oída) is a strong and definitive negation. It is not merely a lack of understanding but an emphatic disavowal of any knowledge, recognition, or association with the person or topic at hand. In this context, it is a direct and forceful denial of his relationship with Jesus.
Derived from a word meaning "at the thing itself," this adverb signifies instantaneous action, "forthwith" or "straightway." Its inclusion here emphasizes the absolute precision and immediacy with which the cock's crow followed Peter's final denial. There was no delay, no space for Peter to retract or for the moment to pass; the prophetic sign occurred precisely as his words of denial were uttered, making the fulfillment undeniable.
This verb means "to emit a sound," whether animal, human, or instrumental. While it can mean "to call" or "to speak," in conjunction with "cock" (ἀλέκτωρ, aléktōr), it specifically refers to the distinctive sound made by a rooster. The use of this precise verb for the crowing underscores the specific nature of the prophetic sign, an unmistakable sound that would resonate deeply with Peter, recalling Jesus' exact words.
Verse Breakdown
"And Peter said, Man, I know not what thou sayest."
This clause captures Peter's third and most vehement denial. The address "Man" (ἄνθρωπε, anthrōpe) is a common, direct form of address. Peter's declaration, "I know not what thou sayest," is a complete and utter disassociation from Jesus and the accusations. It's a statement designed to deflect suspicion entirely, asserting no connection or understanding of the matter, effectively denying his discipleship and relationship with Christ.
"And immediately, while he yet spake, the cock crew."
This second clause is profoundly significant. The conjunction "And immediately" highlights the instantaneous nature of the event, occurring precisely as Peter's words of denial were still on his lips. The "cock crew" serves as the unmistakable, divinely ordained signal that Jesus' prophecy (Luke 22:34) had been fulfilled. This precise timing ensures that Peter could not miss the connection between his denial and Jesus' foreknowledge, setting the stage for his profound remorse.
Literary Devices
Luke 22:60 is rich with Dramatic Irony, as the audience is fully aware of Jesus' prophecy to Peter (Luke 22:34), while Peter, in his moment of fear, seems to have forgotten or dismissed it. The immediate crowing of the cock provides a powerful moment of Prophecy Fulfillment, serving as a stark, auditory symbol that validates Jesus' divine foreknowledge and authority. There is also a strong sense of Juxtaposition between Peter's emphatic denial and the immediate, undeniable sound of the cock, creating a sharp contrast between human weakness and divine sovereignty. The narrative uses Verbal Irony in Peter's claim "I know not what thou sayest," as he clearly knows exactly what is being said and to whom it refers, making his denial a deliberate falsehood.
Theological and Thematic Connections
Luke 22:60 stands as a poignant reminder of the pervasive reality of human weakness and the potential for even the most devoted followers to stumble under pressure. Peter's denial, though a grave failure, does not ultimately define his relationship with Christ. Instead, it highlights the profound grace of God, who, even in the face of human betrayal, remains faithful to His redemptive plan. The immediate fulfillment of Jesus' prophecy underscores His divine nature, His perfect knowledge, and the certainty of His word. This moment is not merely about Peter's failure but about the unfolding of God's sovereign will, which incorporates even human sin into its grand design for salvation. It sets the stage for Peter's repentance and subsequent restoration, demonstrating that God's forgiveness and restorative power are greater than any human failure.
Reflection and Application
Peter's dramatic denial in Luke 22:60 serves as a timeless mirror for all believers, prompting us to examine our own faithfulness in moments of pressure and fear. We may not face physical threats for our association with Christ, but we often encounter social, professional, or relational pressures that tempt us to subtly deny Him through our silence, compromise, or actions that contradict our faith. Peter's story reminds us that even strong faith can waver, and that self-confidence can precede a fall. However, it also offers immense hope: Peter's failure was not the end of his story, nor is ours. His bitter repentance and subsequent restoration by Jesus demonstrate God's boundless grace and willingness to forgive and restore those who genuinely turn back to Him. This verse calls us to humility, to recognize our own potential for weakness, and to rely not on our own strength but on the sustaining power of the Holy Spirit to remain steadfast in our confession of Christ, even when it is costly.
Questions for Reflection
FAQ
Why did Peter deny Jesus, especially after his bold declarations of loyalty?
Peter's denial stemmed primarily from fear and self-preservation in a highly dangerous and volatile situation. Despite his sincere love and loyalty to Jesus, the immediate threat of being identified with a condemned man, possibly leading to his own arrest or death, overwhelmed him. His earlier boasts of loyalty were genuine but underestimated the immense pressure he would face. This highlights the human tendency to overestimate one's own strength and underestimate the power of fear, especially when confronted with the reality of suffering for one's faith.
What is the significance of the cock crowing immediately after Peter's denial?
The cock crowing is profoundly significant because it served as the precise, undeniable fulfillment of Jesus' prophecy to Peter, made just hours earlier during the Last Supper (Luke 22:34). Its immediate occurrence, while Peter was still speaking his denial, made the connection unmistakable. It was an auditory sign that pierced Peter's fear and self-deception, bringing him to a sudden, painful realization of his failure and the truth of Jesus' words. It underscores Jesus' divine foreknowledge and the certainty of God's sovereign plan.
How does Peter's denial relate to his later ministry and leadership?
Peter's denial, though a profound failure, became a foundational moment in his spiritual journey. It humbled him, teaching him reliance not on his own strength but on God's grace. After Jesus' resurrection, He specifically sought out Peter and restored him, commissioning him to "feed My sheep" (John 21:15-19). This restoration, coupled with the empowerment of the Holy Spirit at Pentecost, transformed Peter into a bold and fearless leader of the early church (Acts 2:14-41). His experience of failure and restoration made him uniquely empathetic to others' weaknesses and a powerful witness to God's forgiving and transforming grace.
Christ-Centered Fulfillment
Luke 22:60, with Peter's devastating denial and the immediate crowing of the cock, powerfully underscores the stark contrast between human frailty and Christ's unwavering faithfulness. While Peter, the disciple, faltered under pressure, Jesus, the Son of God, remained steadfastly obedient to His Father's will, even unto death. Peter's denial highlights the very sin and brokenness that Christ came to redeem. Jesus, who was without sin (Hebrews 4:15), perfectly fulfilled all righteousness and endured the ultimate denial—the rejection and crucifixion by humanity—so that sinners like Peter, and like us, could find forgiveness and restoration. His suffering on the cross was for the very sins of denial and betrayal, demonstrating God's profound love for us "while we were still sinners" (Romans 5:8). Peter's subsequent repentance and restoration by Jesus (John 21:15-19) beautifully illustrate the core of the Gospel: Christ's atoning work provides a path to forgiveness and renewed purpose, ensuring that our failures do not have the final word, but His grace does. He is our advocate, interceding for us even when we stumble (1 John 2:1-2).