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Commentary on Mark 14 verses 66–72
We have here the story of Peter's denying Christ.
1.It began in keeping at a distance from him. Peter had followed afar off (Mar 14:54), and now was beneath in the palace, at the lower end of the hall. Those that are shy of Christ, are in a fair way to deny him, that are shy of attending on holy ordinances, shy of the communion of the faithful, and loth to be seen on the side of despised godliness.
2.It was occasioned by his associating with the high priest's servants, and sitting among them. They that think it dangerous to be in company with Christ's disciples, because thence they may be drawn in to suffer for him, will find it much more dangerous to be in company with his enemies, because there they may be drawn in to sin against him.
3.The temptation was, his being charged as a disciple of Christ; Thou also wert with Jesus of Nazareth, Mar 14:67. This is one of them (Mar 14:69), for thou art a Galilean, one may know that by thy speaking broad, Mar 14:70. It doth not appear that he was challenged upon it, or in danger of being prosecuted as a criminal for it, but only bantered upon it, and in danger of being ridiculed as a fool for it. While the chief priests were abusing the Master, the servants were abusing the disciples. Sometimes the cause of Christ seems to fall so much on the losing side, that every body has a stone to throw at it, and even the abjects gather themselves together against it. When Job was on the dunghill, he was had in derision of those that were the children of base men, Job 30:8. Yet, all things considered, the temptation could not be called formidable; it was only a maid that casually cast her eye upon him, and, for aught that appears, without design of giving him any trouble, said, Thou art one of them, to which he needed not to have made any reply, or might have said, "And if I be, I hope that is no treason."
4.The sin was very great; he denied Christ before men, at a time when he ought to have confessed and owned him, and to have appeared in court a witness for him. Christ had often given notice to his disciples of his own sufferings; yet, when they came, they were to Peter as great a surprise and terror as if he had never heard of them before. He had often told them that they must suffer for him, must take up their cross, and follow him; and yet Peter is so terribly afraid of suffering, upon the very first alarm of it, that he will lie and swear, and do any thing, to avoid it. When Christ was admired and flocked after, he could readily own him; but now that he is deserted, and despised, and run down, he is ashamed of him, and will own no relation to him.
5.His repentance was very speedy. He repeated his denial thrice, and the third was worst of all, for then he cursed and swore, to confirm his denial; and that the third blow, which, one would think, should have stunned him, and knocked him down, startled him, and roused him up. Then the cock crew the second time, which put him in mind of his Master's words, the warning he had given him, with that particular circumstance of the cock crowing twice; by recollecting that, he was made sensible of his sin and the aggravations of it; and when he thought thereon, he wept. Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. His repentance here is thus expressed, epibalōn eklaie, where something must be supplied. He added to weep, so some; making it a Hebraism; he wept, and the more he thought of it, the more he wept; he continued weeping; he flung out, and wept; burst out into tears; threw himself down, and wept; he covered his face, and wept, so some; cast his garment about his head, that he might not be seen to weep; he cast his eyes upon his Master, who turned, and looked upon him; so Dr. Hammond supplies it, and it is a probable conjecture. Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it. Or, what if this word should mean his laying a load upon himself, throwing a confusion into his own face? he did as the publican that smote his breast, in sorrow for sin; and this amounts to his weeping bitterly.
Peter when he had not the Spirit yielded and lost courage at the voice of a girl, though with the Spirit he was not afraid before princes and kings.
But in a mystical sense, the first maid means the wavering, the second, the assent, the third man is the act. This is the threefold denial which the remebrance of the word of the Lord washes away through tears. The cock then crows for us when some preacher up our hearts by repentance to compunction. We then begin to weep, when we are set on fire within by the spark of knowledge, and we go forth, when we cast out what we were within.
(ubi sup.)y This maid is not the same, but another, as Matthew says. Indeed we must also understand, that in this second denial he was addressed by two persons, that is, by the maid whom Matthew and Mark mention, and by another person, of whom Luke takes notice. It goes on: And he denied it again. Peter had now returned, for John says that he denied Him again standing at the fire; wherefore the maid said what has been mentioned above, not to him, that is, Peter, but to those who, when he went out, had remained, in such a way however that he heard it; wherefore coming back and standing again at the fire, he contradicted them, and denied their words. For it is evident, if we compare the accounts of all the Evangelists on this matter, that Peter did not the second time deny him before the porch, but within the palace at the fire, whilst Matthew and Mark who mention his having gone out are silent, for the sake of brevity, as to his return.
(upi. sup.) But what can be meant by his being first recognised by a woman, when men were more able to know him, if it be not that that sex might be seen to sin in the death of our Lord, and that sex be redeemed by His Passion? It goes on: But he denied, saying, I know not, neither understand I what thou sayest.
(ubi sup.) The other Evangelists do not mention this crowing of the cock; they do not however deny the fact, as also some pass over many other things in silence, which others relate. There follows: And a maid saw him again, and began to say to them that stood by, This is one of them
(ubi sup.) By this denial of Peter we learn, that not only he denies Christ, who says that He is not the Christ, but he also, who although he is a Christian, denies himself to be such. For the Lord did not say to Peter, Thou shalt deny thyself to be my disciple, but, Thou shalt deny me; he therefore denied Christ, when he said that he was not His disciple. There follows: And a little after, they that stood by said again to Peter, Surely thou art one of them, for thou art a Galilæan, and thy speech agreeth thereto. Not that the Galilæans spoke a different tongue from the inhabitants of Jerusalem, for they were both Hebrews, but that each province and region has its own peculiarities, and cannot avoid a vernacular pronunciation.
(ubi sup.) How hurtful is it to speak with the wicked. He denies before infidels that he knows the man, whom amongst the disciples, he had confessed to be God. But the Scripture is wont to point out a Sacrament of the causes of things, by the state of the time; thus Peter, who denied at midnight, repented at cock crow; wherefore it is added: And the second time the cock crew. And Peter called to mind the word which Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And he began to weep.
Again, when the maid saw him, she began to say to those standing around: This man is one of them. But he denied it again. The one accusing him now should not be believed to be the same as before. For Matthew says very clearly: When he went out to the gate, another saw him and said to those who were there (Matthew 26), etc. From this denial of Peter, we learn not only that Christ is denied by someone who says He is not Christ, but also by someone who, when He is, denies that he himself is a Christian. However, the Lord did not say to Peter: You will deny my disciple, but: You will deny me. So he denied Him when he denied being His disciple.
The Lord allowed this to happen to him by His providence, that is, lest he should be too much elated, and at the same time, that he might prove himself merciful to sinners, as knowing from himself the result of human weakness. There follows: And he went out into the porch; and the cock crew.
Therefore Peter was seized with fear, and for-getting the word of the Lord, which said, Whosoever shall confess me before men, him will I confess before my Father, (Matt. 30, 32) he denied our Lord; wherefore there follows: But he began to curse and to swear, saying, I know not this man of whom ye speak.
For tears brought Peter by penitence to Christ. Confounded then be the Novatians, who say that he who sins after receiving baptism, is not received to the remission of his sin. For behold Peter, who had also received the Body and Blood of the Lord, is received by penitence; for the failings of saints are written, that if we fall by want of caution, we also may be able to run back through their example, and hope to be relieved by penitence.
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SUMMARY
Mark 14:69 records the second of Peter's three denials of Jesus, occurring in the high priest's courtyard while Jesus was on trial. A young female servant, having previously identified him, again recognized Peter as one of Jesus's disciples and publicly declared this to those standing nearby. This moment intensifies the pressure on Peter, highlighting his escalating fear and the fulfillment of Jesus's earlier prophecy concerning his betrayal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 14:69 masterfully employs several literary devices. Dramatic Irony is prominent, as the reader is fully aware of Peter's earlier boasts of loyalty and Jesus's prophecy of denial, while Peter himself is caught in the unfolding events, desperately trying to conceal his identity. The maid's simple accusation serves as a powerful catalyst in fulfilling this prophecy, creating a poignant contrast between Peter's self-confidence and his actual failure. Foreshadowing is evident in Jesus's earlier prediction, which now finds its precise fulfillment through the maid's words. Her seemingly insignificant role ironically becomes a crucial instrument in the divine plan. Furthermore, the scene uses Contrast to highlight the difference between Jesus's steadfast resolve during His trial and Peter's wavering faith under pressure. The public setting and the repeated accusation also build Suspense, as the reader anticipates Peter's next denial and the ultimate fulfillment of the prophecy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:69 stands as a stark reminder of the reality of human weakness and the pervasive nature of fear, even within the hearts of devoted disciples. Peter's denial, triggered by a mere servant girl's observation, underscores that even fervent declarations of loyalty can crumble under the weight of self-preservation. Yet, this moment of profound failure also serves to highlight God's sovereign foreknowledge and the meticulous fulfillment of prophecy, demonstrating that even human sin and weakness are incorporated into the divine plan. The public nature of the accusation emphasizes the cost of discipleship and the temptation to disassociate from Christ when faced with adversity, a challenge that resonates throughout Christian history.
REFLECTION AND APPLICATION
Mark 14:69 offers a profound opportunity for self-examination and spiritual growth. Peter's failure is not presented to condemn him, but to reveal a universal human propensity to prioritize personal safety over courageous allegiance to Christ. This verse challenges us to consider where our own loyalties truly lie when faced with social pressure, professional risk, or even subtle discomfort. Are we willing to openly identify with Jesus, even when it is unpopular or inconvenient? Peter's story reminds us that true strength comes not from our own resolve, but from reliance on God's sustaining grace. It compels us to pray for steadfastness, humility, and the courage to confess Christ in all circumstances, knowing that our weaknesses can become platforms for God's power.
Questions for Reflection
FAQ
Why is it significant that a "maid" recognized Peter, rather than a more authoritative figure?
Answer: The fact that a "maid" (Greek: paidiskē, a young female servant) recognized Peter is highly significant. It underscores that Peter's connection to Jesus was not a secret confined to inner circles but was discernible even to ordinary people in the high priest's household. This detail emphasizes the pervasive nature of Jesus's influence and the public recognition of His followers. Furthermore, it heightens the dramatic irony of the situation: Peter, a strong, outspoken disciple, is exposed not by a powerful interrogator but by someone of low social status. This unexpected source of exposure makes his denial all the more poignant and highlights the inescapable nature of the truth. It also shows how God can use the most humble instruments to fulfill His prophetic word, as Jesus had predicted Peter's denial (e.g., Mark 14:30).
CHRIST-CENTERED FULFILLMENT
While Mark 14:69 details Peter's profound failure, its ultimate Christ-centered fulfillment lies not in Peter's weakness, but in Jesus's perfect strength and redemptive work. At the very moment Peter was denying Him, Jesus was enduring the unjust trial, perfectly fulfilling the Father's will and providing the atoning sacrifice for the very sins of denial and cowardice that Peter was committing. Jesus, the true and faithful witness, did not deny His Father or His mission, even unto death (Revelation 1:5). Peter's subsequent bitter weeping (Luke 22:62) and ultimate restoration by the risen Christ (John 21:15-19) powerfully illustrate the triumph of Christ's grace over human failure. Jesus's suffering on the cross covered Peter's sin, enabling his repentance and empowering him to become a foundational apostle, boldly proclaiming the very Christ he once denied (Acts 2:14-41). Thus, Peter's denial, though a dark moment, ultimately magnifies the boundless mercy and restorative power of Christ, who came to save sinners, even those who falter.