Peter's Denial (Matthew 26:69–75; Mark 14:66–72; Luke 22:54–62; John 18:15–27)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

---

St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 85 (on Matthew 26:69–75) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.LXXXI.html

On the weakness of self-confidence, that he who had drawn his sword is overcome by a servant girl:

Oh strange and wonderful acts! When indeed he saw his master seized only, he was so fervent as both to draw his sword, and to cut off the man's ear; but when it was natural for him to be more indignant, and to be inflamed and to burn, hearing such revilings, then he becomes a denier. For who would not have been inflamed to madness by the things that were then done? yet the disciple, overcome by fears, so far from showing indignation, even denies, and endures not the threat of a miserable and mean girl, and not once only, but a second and third time doth he deny Him

On the look of the Lord, which Luke records, that came to Peter instead of a voice:

that Christ looked on him showing that he not only denied Him, but was not even brought to remembrance from within, and this though the cock had crowed; but he needed a further remembrance from his master, and His look was to him instead of a voice; so exceedingly was he full of fear.

On why he wept in secret:

And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but "he went out, and wept bitterly."

Origen of Alexandria (c. 185–254)

Commentary on Matthew (on Matthew 26:69–75) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

Reading the three questioners as the powers that in every age press men to deny Christ (a spiritual interpretation; Origen's speculative excesses were later censured at the Fifth Ecumenical Council, but this allegory is unaffected):

By the first handmaid is understood the Synagogue of the Jews, which oft compelled the faithful to deny; by the second, the congregations of the Gentiles, who even persecuted the Christians; they that stood in the hall signify the ministers of divers heresies, who also compel men to deny the truth of Christ.

Blessed Augustine of Hippo (354–430)

Tractates on the Gospel of John, Tractate 113 (on John 18:15–27) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 7. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf107/npnf107.iii.cxiv.html

On the vain confidence of him who had promised to lay down his life:

Is this the way to follow the Master, to deny his own discipleship? is it thus that one's life is laid down for the Lord, when one is frightened at a maid-servant's voice, lest it should compel us to the sacrifice?

On what it is to deny Christ:

Assuredly in this denial of the Apostle Peter, which had now entered on its first stage, we ought to take notice that not only is Christ denied by one who says that He is not Christ, but by him also who, while really a Christian, himself denies that he is so.

St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 26:69–75) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

On the look that called forth the bitter tears, and on Peter's going out to repent:

the Saviour "looked upon Peter," and by His look called forth those bitter tears; for it might not be that he on whom the Light of the world had looked should continue in the darkness of denial, wherefore, "he went out, and wept bitterly." For he could not do penitence sitting in Caiaphas' hall, but went forth from the assembly of the wicked, that he might wash away in bitter tears the pollution of his timid denial.

St. Ambrose of Milan (c. 339–397)

Exposition of the Gospel of Luke (on Matthew 26:69–75) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

On why the fall was suffered, that the Lord's own word should stand:

I had rather that Peter deny, than that the Lord be made out false.

St. Leo the Great (c. 400–461)

Sermon 60, on the Lord's Passion (on Matthew 26:69–75) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxvi.html

On why the chief of the apostles was permitted to waver:

For this reason it should seem he was permitted to waver, that the remedy of penitence might be exhibited in the head of the Church, and that none should dare to trust in his own strength, when even the blessed Peter could not escape the danger of frailty.

On the tears of repentance, which had the power of a second baptism:

Blessed tears, O holy Apostle, which had the virtue of holy Baptism in washing off the sin of thy denial. The right hand of the Lord Jesus Christ was with thee to hold thee up before thou wast quite thrown down, and in the midst of thy perilous fall, thou receivedst strength to stand. The Rock quickly returned to its stability, recovering so great fortitude, that he who in Christ's passion had quailed, should endure his own subsequent suffering with fearlessness and constancy.