Mark 14:66
And as Peter was beneath in the palace, there cometh one of the maids of the high priest:
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(66) And as Peter was beneath.—See Notes on Matthew 26:69-75.

Mark 14:66-72. And as Peter was beneath in the palace — This whole paragraph respecting Peter’s three-fold denial of Christ is explained at large in the notes on Matthew 26:69-75. When he thought thereon he wept — In the original it is, και επιβαλων εκλαιε, which words are interpreted very differently by different commentators. Dr. Whitby thinks our translation of the words may be maintained; “for though Casaubon,” says he, “gave no instance of this signification of the word, Constantine proves, out of Philoponus, Dionysius, and Basil, that it signifies κατανοειν, to consider of, and ponder, or fix the mind upon a thing. So Eustathius; ‘the word επιβαλλω, respects either the action, and then it signifies exactly to take it in hand, or the mind, and then it signifies to consider of it, as we are able;’ or as Phavorinus interprets it, επιβαλως νοειν, aptly and wisely to consider of it.” Dr. Campbell, also, after a critical examination of the text, and of the different interpretations which learned men have given of it, says, “I think, with Wetstein, that the sense exhibited by the English translation is the most probable.” Dr. Macknight, however, gives it as his opinion, that the original expression should be rendered, and throwing his garment (that is, the veil which the Jewish men used to wear) over his head, he wept; “For the expression,” says he, “is elliptical, and must be supplied thus, Επιβαλων ιματιον τη κεφαλη αυτου, as is evident from Leviticus 19:19, LXX. Besides, it was the custom of persons in confusion to cover their heads, Jeremiah 14:3-4.” Thus also Elsner, Salmasius, Bos, and Waterland understand the words. It may not be improper to mention one more interpretation of the passage, adopted by Raphelius and some other learned critics, which is, throwing himself out of the company, namely, in a passionate manner, (which it is very probable he did,) he wept. This exposition, it must be acknowledged, makes Mark’s words agree in sense with those of the other evangelists, who say, He went forth and wept; and “plain it is,” says Dr. Whitby, “that in the book of Maccabees the word often signifies, irruens, or se projiciens, rushing, or, casting one’s self out.”

14:66-72 Peter's denying Christ began by keeping at a distance from him. Those that are shy of godliness, are far in the way to deny Christ. Those who 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. When Christ was admired and flocked after, Peter readily owned him; but will own no relation to him now he is deserted and despised. Yet observe, Peter's repentance was very speedy. Let him that thinketh he standeth take heed lest he fall; and let him that has fallen think of these things, and of his own offences, and return to the Lord with weeping and supplication, seeking forgiveness, and to be raised up by the Holy Spirit.See this fully explained in the notes at Matthew 26:57-75. 66. And as Peter was beneath in the palace—This little word "beneath"—one of our Evangelist's graphic touches—is most important for the right understanding of what we may call the topography of the scene. We must take it in connection with Matthew's word (Mt 26:69): "Now Peter sat without in the palace"—or quadrangular court, in the center of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held—open to the court, likely, and not far from the fire (as we gather from Lu 22:61), but on a higher level; for (as our verse says) the court, with Peter in it, was "beneath" it. The ascent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation in mind, he will find the intensely interesting details which follow more intelligible.

there cometh one of the maids of the high priest—"the damsel that kept the door" (Joh 18:17). The Jews seem to have employed women as porters of their doors (Ac 12:13).

Ver. 66-72. All four evangelists give us an account of this history of Peter’s denial of his Master. We have considered what they all say, to complete the history, in our notes on Matthew 26:69-75; to which I see no reason to add any thing but the observation,

1. How contemptible means God often useth to take down our pride and self-confidences. Peter, a great apostle, is here humbled by the means of two maids.

2. How naturally one sin draws on another. Peter first tells a lie, then to lying addeth swearing and cursing.

3. How necessary it is for those that would keep from sin to keep out of sinners’ company. I am (saith David) a companion of them that fear thee, Psalm 119:63.

4. How profitable words from God are for the time to come, though at present we find not the use and advantage of them.

5. How different the sinnings of reprobates and saints are, as to the consequences and issues.

Judas sins, repents, and hangs himself; Peter goeth out and weepeth bitterly. Judas repented unto death; Peter repenteth unto life. See more with reference to this history in our notes on Matthew 26:75. Thus far we have heard Christ’s trial before the ecclesiastical court of the Jews. Thus far what he said Mark 10:33 is made good. He is delivered to the chief priests, and the scribes, and they have (as we have heard) condemned him to death. But he also said there, —and they shall deliver him to the Gentiles: and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him. We must see those words verified in the ensuing part of the history, in the next chapter.

And as Peter was beneath in the palace,.... Not at the lower and further end of the room, but in the lower part of it; that part in which Jesus and the sanhedrim were, being upon an advanced ground, with steps ascending to it:

there cometh one of the maids of the high priest; the same that kept the door, and let him in. The Ethiopic version renders it, "a daughter of the high priest".

{16} And as Peter was beneath in the palace, there cometh one of the maids of the high priest:

(16) A grievous example of the frailness of man together with a most comfortable example of the mercy of God, who gives the spirit of repentance and faith to his elect.

Mark 14:66-72. See Matthew 26:69-75. Comp. Luke 22:56-62.

κάτω] below, in contrast to the buildings that were situated higher, which surrounded the court-yard (see on Matthew 26:3).

Mark 14:68. οὔτε οἶδα, οὔτε ἐπίσταμαι] (see the critical remarks) I neither know nor do I understand. Thus the two verbs that are negatived are far more closely connected (conceived under one common leading idea) than by οὐκοὐδέ. See Klotz, ad Devar. p. 706 f. On the manner of the denial in the passage before us, comp. Test. XII patr. p. 715: οὐκ οἶδα ὃ λέγεις. The doubling of the expression denotes earnestness; Bornemann, Schol. in Luk. p. xxxi. f.

προαύλιον] Somewhat otherwise in Matthew 26:71. See in loc.

καὶ ἀλ. ἐφ.] and a cock crew; peculiar to Mark in accordance with Mark 14:30.

Mark 14:69. ἡ παιδίσκη] consequently the same; a difference from Matthew 26:71. It is still otherwise in Luke 22:58.

πάλιν] would, if it belonged to ἰδοῦσα αὐτόν (as taken usually), stand before these words, since it would have logical emphasis in reference to ἰδοῦσα, Mark 14:67. Comp. subsequently πάλιν ἠρνεῖτο. Hence it is, with Erasmus, Luther, Grotius, and Fritzsche, to be attached to ἤρξατο, on which account, moreover, C L Δ א have placed it only after ἤρξ. So Tischendorf. Still the word on the whole is critically suspicious, although it is quite wanting only in B M, vss.: the addition of it was natural enough, even although the λέγειν here is not addressed again to Peter.

ἤρξατο] graphic.

Mark 14:70. ἠρνεῖτο] Tempus adumbrativum (as so often in Mark). The second πάλιν introduces a renewed address, and this, indeed, ensued on the part of those who were standing by. Hence it is not: πάλιν ἔλεγον οἱ παρ., but: πάλιν οἱ παρ. ἔλεγον.

καὶ γὰρ Γαλιλ. εἶ] for thou art also a Galilean; i.e. for, besides whatever else betrays thee, thou art, moreover, a Galilean. They observed this from his dialect, as Matthew, following a later shape of the tradition, specifies.

ἐπιβαλών] not: coepit flere (Vulg. It. Goth. Copt. Syr. Euthymius Zigabenus, Luther, Castalio, Calvin, Heinsius, Loesner, Michaelis, Kuinoel, and others), as D actually has ἤρξατο κλαίειν, which certainly also those versions have read; expressed with ἐπιβάλλειν, it must have run ἐπέβαλε κλαίειν, and this would only mean: he threw himself on, set himself to, the weeping (comp. Erasmus and Vatablus: “prorupit in fletum;” see also Bengel); nor yet: cum, se foras projecisset (Beza, Raphel, Vater, and various others), since ἐπιβαλών might doubtless mean: when he had rushed away, but not: when he had rushed out,—an alteration of the meaning which Matthew 26:75, Luke 22:62, by no means warrant;[172] nor yet: veste capiti injecta flevit (Theophylact, Salmasius, de foen. Trap. p. 272; Calovius, L. Bos, Wolf, Elsner, Krebs, Fischer, Rosenmüller, Paulus, Fritzsche, and others[173]), which presupposes a supplement not warranted in the context and without precedent in connection with ἐπιβάλλειν, and would, moreover, require the middle voice; neither, and that for the same reason, is it: after he had cast his eyes upon Jesus (Hammond, Palairet); nor: addens, i.e. praeterea (Grotius), which is at variance with linguistic usage, or repetitis vicibus flevit (Clericus, Heupel, Münthe, Bleek), which would presuppose a weeping as having already previously occurred (Theophrastus, Char. 8; Diodorus Siculus, p. 345 B). Ewald is linguistically correct in rendering: Breaking in with the tears of deep repentance upon the sound of the cock arousing him. See Polyb. i. 80. 1, xxiii. 1. 8; Stephani Thes., ed. Hase, III. p. 1526; Schweighäuser, Lex. Polyb. p. 244 f. Thus we should have to conceive of a loud weeping, answering, as it were, to the cock-crowing. From a linguistic point of view Casaubon is already correct (κατανοήσας); then Wetstein, Kypke, Glöckler, de Wette, Bornemann (in the Stud. u. Krit. 1843, p. 139), Buttmann, neut. Gr. p. 127 [E. T. 145]: when he had attended thereto, namely, to this ῥῆμα of Jesus, when he had directed his reflection to it. See the examples for this undoubted use of ἐπιβάλλειν with and without τὸν νοῦν or τὴν διάνοιαν, in Wetstein, p. 632 f.; Kypke, I. p. 196 f. The latter mode of taking it (allowed also by Beza) appears more in accordance with the context, because ἀνεμνήσθη κ.τ.λ. precedes, so that ἐπιβαλών corresponds to the ἀνεμνήσθη as the further mental action that linked itself thereto, and now had as its result the weeping. Peter remembers the word, reflects thereupon, weeps!

Lange: “he rushed out thereupon,” namely, on the cock crowing as the awakening cry of Christ. First a rushing out as if he had an external purpose, then a painful absorption into himself and weeping.… Outside he found that the cry went inward and upward, and now he paused, and wept.” A characteristic piece of fancy.

[173] So also Linder in the Stud. u. Krit. 1862, p. 562 f., inappropriately comparing περιβάλλειν, and appealing to 2 Kings 8:15 (where the word, however, does not at all stand absolutely) and to Leviticus 13:45 (where the middle voice is used).

Mark 14:66-72. Peter’s denial (Matthew 26:69-75, Luke 22:54-62).

66–72. The Denial of our Lord by St Peter

66. And as Peter] During the sad scene enacted in the hall of trial above, an almost sadder moral tragedy had been enacted in the court below.

Mark 14:66. Κάτω, beneath) There seem to have been a flight of steps there.

Verse 66. - And as Peter was beneath in the court. The room in which the Sanhedrim were assembled was an upper chamber. Mark 14:66Beneath

In relation to the chambers round the court above.

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