CRITICAL NOTES
Matthew 26:32. I will go before you.—As a shepherd. A pastoral expression (Bengel). See preceding verse.
Matthew 26:34. Before the cook crow.—The crowing of cocks during the stillness of the night is quite a feature in Oriental life, and nowhere more so than in and around Jerusalem. The great time for cock-crowing was, and is, in the third watch of the night. See Mark 13:35 (Morison).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 26:31-35
Foresight and blindness.—When the disciples follow their Master from the Passover-chamber to the Mount of Olives (Matthew 26:30), they share His company, but hardly His thoughts. Much is seen by Him which is hidden from them. This is brought out here in two principal ways: in connection, first, with the general warning which He addresses to them all; in connection, secondly, with the special warning which He addresses to St. Peter alone.
I. The warning to all—His words in this way show, first, how much He knew of what was to happen that night. “All ye shall be offended in Me this night” (Matthew 26:31). Nothing looked less like this than things did when He spoke. Had not these disciples followed Him long? Through many vicissitudes (Luke 22:28)? At very great cost (Matthew 19:27)? Had they not also joined in, if not actually started, the acclamations which accompanied His entry into Jerusalem (Matthew 21:6-9)? And been with Him in all His subsequent word-encounters and triumphs (Matthew 22:15-46)? How strange, therefore, the announcement, that in a few hours, they would be acting inconsistently with all this! Ashamed to be seen in His company! Scandalised at the accusation (!) of belonging to Him at all! Still more strange, therefore, to hear it said that this had been predicted of old; and that the reason of it all was to be found in that which had also been predicted of Him. He was to be “smitten,” and they were to be “scattered” (Matthew 26:31; Zechariah 13:7: see also 1 Kings 22:17). All this, though incredible to them, was foreseen by Him as quite close. Much the same was it, in the next place, with what was to follow that night. Most significant, most profound, are His words on this point. As to Himself, on the one hand: that He was to die, and yet live; to need “raising again”; to attain to it also; and to follow it up by departing for Galilee with a view to their good (Matthew 26:32). As to them, on the other hand: that, though they were to be scattered, they were not to be so for ever; that, if presently “offended” with Him, they should confess Him afterwards, and follow Him as before. All this, again, though thus fore proclaimed by Him, was past believing to them. This is shown very plainly by the language of the most forward among them. To him there is no need whatever of the language they have heard; of the primary warning; of the subsequent re-assurance; least of all, of the first. Things in the future, in his judgment, will not be as they have heard them described. He, at any rate, whatever others do, is not going to do as is said (see Matthew 26:33). He is as confident, in a word, in his ignorance as Christ is in His light.
II. The special warning to one.—See here, again, on the one side, how clear was the pre-vision of Christ! How definite, also, His words! He declares that this confident Peter himself shall be an example—a leading example—of what He has said. That he shall not only be “offended” with Him, but “offended” so much as to “deny” that he had ever known Him at all. That he shall do this three times in succession. That he shall do it also, before the departed sunlight shall shine again on the world. And this He declares, also—if such a thing can be—with even greater solemnity than before; almost implying, in fact, that He is never to be trusted again if not trusted in this (Matthew 26:34). See, on the other hand, how this second warning was met. How it was met by St. Peter himself. With a stronger defiance than ever. Stronger in substance. Even if I have to stand alone, he had said before in effect, I will never deny Thee (Matthew 26:33). What he says now is, that he will never do so, even if he has to die for it with Jesus (Matthew 26:35). Not even, he says, if denial is death, will I stoop to such depth. Stronger, also, in form. Such a second defiance is, on that very account, a more significant thing in itself. Such a second defiance as this, also, being in reply to such a second and closer and more earnest remonstrance, is more significant still. The lips that do this will do anything in that unconvincable line. How it was met, also, by the other disciples! They, too, are as much proof as was Peter himself to this second warning of Christ. Instead of being moved by it to side with the Saviour against His disciple, they side with him against Christ; and proceed, as it were, in a kind of chorus, to add their “nays” unto his (end of Matthew 26:35). “The Teacher is wrong,” they say, “and the disciple is right. None of us stand in need of the warning on which He has thus doubly insisted. None of us are really going to act in the manner described.” Was there ever such a close juxtaposition of darkness and light? Of light which exceeded all the light of mankind? Of darkness which thought itself light?
1. How affecting is this scene, on the one hand! The Saviour knows, the Saviour feels, all that is coming upon Him! He may be almost said, therefore, to be crucified in anticipation, as well as in fact! Yet He is so far, in all this, from having the sympathy of His own disciples, that He cannot even persuade them that there is any necessity for it. None needed it more, none was farther from it, than He was at this time.
2. How instructive is this story!—How great is the difference between true courage and the mere absence of fear! How difficult it is to teach those who think that they know (Proverbs 26:12)! And how ready such persons are to set about teaching those by whom they profess to be taught! Of all things to be distrusted, is trust in ourselves! Of all gifts to be coveted, that of a teachable heart!
HOMILIES ON THE VERSES
Matthew 26:31. Christ deserted by His disciples.—
I. The great events of time developed according to Divine prediction.
II. The loneliness of Jesus Christ in the final scene, an incidental proof of His Divine mediation.
III. Christ’s Divine power of looking beyond the process to the great result.
IV. Though Jesus was deserted by His disciples, yet the disciples were not deserted by Him.—J. Parker, D.D.
Matthew 26:34. Peter and Judas.—What is the difference between the sin of Peter and the sin of Judas?
I. Let us see what was the difference of their general lives.—We know that Peter loved our Lord sincerely, and that he followed Him with a real desire to do His will; whereas, what we know of Judas, even before his great sin, is unfavourable. It is of importance to observe this, because, in fact, our particular sins take their colour from the general character of our lives. What we call sin of infirmity, a sudden yielding to some very strong temptation, can hardly be said to exist in a man whose life is generally careless or sinful. He who takes no heed at any time to strengthen his nature has no right to plead its weakness; he who is the slave of all common temptations has no right to say that this one temptation overcame him because of its greatness.
II. Yet the acts of Peter and of Judas were in themselves different.—The act of Peter was done without premeditation. Assuredly had he felt himself in any danger of denying his Lord, he would have gone away to his own home rather than have sought admission to the palace of the high priest. But Judas sin was deliberate; it had been resolved upon, not some minutes only before it was committed, but some hours, and even some days.
III. And so, after the two sins were committed, what followed in either case?—One look at our Lord recalled Peter to himself, to that very self, that better and habitual self, which our Lord had pronounced to be clean. He went out and wept bitterly. But of all this in the case of Judas we hear nothing: with him there was remorse indeed, but not repentance—an unblessed sorrow, working an unblessed death.—T. Arnold, D.D.