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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.
“You have taken my friends away from me.” In the passion of the cross, even my apostles fled from me; so completely did they shun me that Peter himself said: “I do not know this man.”
(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.
And after a little while, those standing by said to Peter again: Truly you are one of them, for you are a Galilean. Not that Galileans spoke a different language than the Jerusalemites, for both were Hebrews, but that every province and region has its peculiarities, and it cannot avoid the native accent. Hence, in the Acts of the Apostles, when those upon whom the Holy Spirit had descended spoke in the languages of all nations, among others who had come from different parts of the world, even those living in Judea are reported to have said: Are not all these who are speaking Galileans? And how is it that we hear each in our own language in which we were born (Acts 2)? And Peter, speaking to the brothers in Jerusalem, said: And it became known to all those inhabiting Jerusalem, so that that field was called in their own language Haceldama (Acts 1). Why in their language, unless it was because they pronounced the same name differently, that is, the Galileans differently from those in Jerusalem?
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 14:70 captures the second of Peter's three denials of Jesus, a pivotal moment revealing Peter's profound vulnerability under pressure. As Jesus faces unjust accusations inside the high priest's courtyard, Peter is challenged by bystanders who recognize his Galilean accent, a distinct linguistic marker that betrays his origin and, by extension, his association with Jesus and His disciples. This verse underscores Peter's fear and the escalating intensity of the accusations against him, leading him further into denial.
CONTEXT
Literary Context: This verse is deeply embedded within the Passion narrative of Mark's Gospel, specifically detailing Peter's denials during Jesus' trial before the Sanhedrin. It immediately follows Peter's first denial to a servant girl in Mark 14:69 and precedes his third, more vehement denial and the crowing of the rooster in Mark 14:71-72. These denials stand in stark contrast to Peter's earlier bold declaration of unwavering loyalty to Jesus, even unto death, as recorded in Mark 14:29-31. The narrative skillfully interweaves the events of Jesus' unjust trial with Peter's personal crisis, highlighting themes of human frailty and the fulfillment of prophecy.
Historical & Cultural Context: First-century Judea was marked by distinct regional identities, often discernible through dialect. Galileans, inhabiting the northern region of Israel, spoke a dialect of Aramaic that differed significantly from the Aramaic spoken in Jerusalem and Judea. These differences included pronunciation, vocabulary, and grammatical nuances, making a Galilean's speech easily identifiable to Judeans. This linguistic distinction was often accompanied by social prejudices, with Judeans sometimes viewing Galileans as less cultured or less orthodox. Peter, being from Bethsaida or Capernaum in Galilee, naturally carried this accent. The setting is the courtyard of the high priest, a tense and dangerous environment where association with Jesus, now a prisoner, could lead to arrest or worse. The crowd's ability to identify Peter by his speech indicates a common cultural marker used for identification.
Key Themes: Mark 14:70 contributes significantly to several key themes within the Gospel. It powerfully illustrates human frailty and the reality of fear, showing how even a devoted disciple like Peter succumbed to intense pressure, directly contradicting his earlier confident boasts of loyalty (Mark 14:29). This event also serves as a poignant example of the fulfillment of prophecy, as Jesus had explicitly foretold Peter's three denials before the rooster crowed twice (Mark 14:30). Furthermore, the accusation "Surely thou art one of them" highlights the consequences of association with Jesus during His arrest and trial, demonstrating the social and personal cost of discipleship in a hostile environment, a theme echoed throughout the Gospel's call to take up one's cross (e.g., Mark 8:34).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Repetition is evident in the repeated use of "again" ("denied it again," "said again to Peter"), which emphasizes the mounting pressure on Peter and the escalating nature of his denials. This repetition also serves to build narrative tension leading to the climax of his third denial. Foreshadowing is implicitly present, as Peter's actions here move him closer to the complete fulfillment of Jesus' prophecy in Mark 14:30. The specific detail of Peter's "speech" functioning as a giveaway is a form of irony; what seems like an innocuous regional characteristic becomes the very thing that exposes his attempt to conceal his identity and association with Jesus. This detail also acts as a symbol of Peter's inability to fully escape his true identity and calling, despite his momentary failure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 14:70 vividly portrays the depth of human weakness and the pervasive power of fear, even in the heart of a devoted disciple. Peter's denial, rooted in self-preservation, stands in stark contrast to the unwavering resolve and faithfulness of Jesus, who is simultaneously enduring unjust suffering. This moment serves as a profound theological statement on the reality of sin and failure, even among those closest to God, while simultaneously setting the stage for God's redemptive grace. It highlights that even profound spiritual leaders are susceptible to the pressures of the world, reminding believers of their constant need for divine strength and reliance on God's sustaining power.
REFLECTION AND APPLICATION
Peter's denial in Mark 14:70 is a sobering mirror reflecting our own human frailty and the potential for fear to compromise our convictions. It challenges us to honestly assess our own readiness to stand for Christ, especially when facing social pressure, ridicule, or potential loss. While Peter's failure is stark, the narrative's ultimate message is not one of condemnation but of the profound grace and restorative power of God. This passage reminds us that even when we stumble or deny Christ in our words or actions, His faithfulness remains. It calls us to cultivate a deeper reliance on the Holy Spirit's strength rather than our own resolve and to remember that true courage is often found not in the absence of fear, but in choosing faithfulness despite it.
Questions for Reflection
FAQ
Why was Peter's Galilean accent so significant?
Answer: Peter's Galilean accent was significant because it served as an undeniable linguistic marker of his origin. In first-century Judea, Galileans spoke a distinct Aramaic dialect that differed from the Aramaic spoken in Jerusalem. This made it easy for Judeans to identify someone from Galilee. Since Jesus and most of His disciples were from Galilee, Peter's accent directly linked him to Jesus, making his denial more difficult to maintain and highlighting the perceived danger of being associated with the accused Messiah (Matthew 26:73).
Did Peter's denial mean he was not truly a disciple?
Answer: Peter's denial, while a profound failure and a direct contradiction of his earlier boasts, does not mean he was not truly a disciple. Rather, it highlights the depth of human weakness and the intensity of the spiritual battle. Jesus had already foretold Peter's denial (e.g., Mark 14:30), indicating His foreknowledge of Peter's struggle, but also His continued commitment to him. Peter's later restoration by Jesus (John 21:15-19) and his subsequent life of bold witness for Christ, even to martyrdom, confirm his genuine discipleship and the transformative power of God's grace.
CHRIST-CENTERED FULFILLMENT
Mark 14:70, with Peter's denial, starkly contrasts the frailty of human resolve with the unwavering faithfulness of Christ. While Peter succumbs to fear and denies his Lord, Jesus steadfastly endures His unjust trial, moving purposefully towards the cross. This moment underscores the profound difference between the first Adam, whose failure brought sin into the world, and the second Adam, Jesus Christ, whose perfect obedience and self-sacrifice provide redemption. Peter's failure highlights the necessity of a Savior who is not merely a good teacher or an inspiring leader, but one who is perfectly righteous and capable of bearing the sins of humanity. Jesus' silent suffering and ultimate sacrifice on the cross (Mark 15:25) stand as the ultimate act of faithfulness, fulfilling the Father's will even when His closest disciples falter. This passage, therefore, points not to Peter's weakness as the final word, but to the strength and redemptive power of the Lamb of God, who takes away the sin of the world (John 1:29), and who, even in Peter's failure, was already making provision for his restoration and ultimate triumph (Luke 22:31-32).