Luke 22:61-62 Exegesis and Interpretation
Exegesis and Interpretation of Luke 22:61-62
The passage in question, Luke 22:61-62, reads: "And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said to him, 'Before the cock crows today, you will deny me three times.' And he went out and wept bitterly" [4].
Literary Context
This passage is situated within the narrative of Jesus' arrest and Peter's subsequent denial. The larger context is Jesus' passion narrative, where he is betrayed, arrested, and put on trial. The specific event of Peter's denial is recorded in all four Gospels (Matthew 26:69-75, Mark 14:66-72, Luke 22:54-62, John 18:15-18, 25-27). Luke's account is distinct in its detail and emphasis on Jesus' glance at Peter after his denial [2].
Historical Setting
The event takes place during the night of Jesus' arrest, in the courtyard of the high priest's house, where Peter had followed Jesus after his arrest. The historical setting is one of tension and fear, as Jesus' disciples are scattered, and Peter, one of Jesus' closest followers, denies knowing him [3].
Key Terms and Exegetical Decisions
The phrase "the Lord turned and looked at Peter" (Luke 22:61) is significant. The verb "turned" (ἐπιστρέψας, epistrepsas) implies a deliberate action by Jesus, drawing attention to his awareness and concern for Peter's actions. The glance from Jesus is seen as a moment of conviction for Peter, leading him to recall Jesus' prediction of his denial [4].
The phrase "wept bitterly" (ἐκλαυσεν πικρῶς, eklausen pikrōs) in verse 62 indicates the depth of Peter's sorrow and remorse. The use of "bitterly" emphasizes the intensity of Peter's emotional response, highlighting the gravity of his failure [1].
Range of Interpretations
Interpreters across various traditions have reflected on the significance of Jesus' glance and Peter's response. According to John Calvin, the glance signifies Jesus' foreknowledge and providential care, even in the midst of his own suffering [8]. In the view of the early Church Fathers, such as Augustine, Peter's denial and subsequent repentance serve as a paradigm for Christian repentance and the possibility of restoration after failure [7, 9].
The Nonconformist/Puritan tradition, represented by Matthew Henry, sees Peter's bitter weeping as a manifestation of true repentance, emphasizing the sorrow and humility that characterize genuine remorse [3]. The Reformed tradition, as seen in the works of Charles Hodge, interprets Peter's experience as a demonstration of the struggle between faith and weakness, highlighting the ongoing relevance of Jesus' warning against Satan's sifting [5, 6].
Function in Tradition
The narrative of Peter's denial has played a significant role in Christian theology and liturgy. It has been used to illustrate the human frailty of even the most devoted followers of Christ and the importance of repentance. The passage has also been invoked in discussions on the nature of forgiveness and restoration within the Christian community [7].
Sources
- Treasury of Scripture Knowledge “Luke 22:62 cross-references: Psalms 38:18, Psalms 126:5, Psalms 130:1, Psalms 143:1, Jeremiah 31:18, Ezekiel 7:16, Zechariah 12:10, Matthew 5:4, Matthew 26:75, Mark 14:72, 1 Corinthians 10:12, 2 Corinthians 7:9”
- Treasury of Scripture Knowledge “Luke 22:61 cross-references: Job 33:27, Isaiah 57:15, Jeremiah 31:18, Ezekiel 16:63, Ezekiel 36:31, Hosea 11:8, Matthew 26:34, Matthew 26:75, Mark 5:30, Luke 7:13, Luke 10:41, Luke 22:34, John 13:38, Acts 5:31, Ephesians 2:11, Revelation 2:5”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 22 (introduction): All the evangelists, whatever they omit, give us a particular account of the death and resurrection of Christ, because he died for our sins and rose for our justification, this evangelist as fully as any, and with many circumstances and passages added which we had not before. In this chapter we have, I. The plot to take Jesus, and Judas's coming into it (Luk 22:1-6). II. Christ's eating the passover with his disciples (Luk 22:7-18). III. The instituting of the Lord's supper (Luk 22:19, Luk 22:20). IV. Christ's discourse with his disciples after supper, ”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 22:61: JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62) And the Lord turned, and looked upon Peter--(Also see on Mar 14:72.)”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: as to answer both to the redemption of the Jews from their captivity in Babylon, and to the greater redemption by the Messiah. It was in fact and equally a prediction of both events. The former was the type, and the first step toward the accomplishment of the other. So also in the fourteenth chapter of Zechariah, the prophecy of the destruction of Jerusalem, the spiritual redemption, and the final judgment, are blended together. As, therefore, in the Old Testament the Messianic prophecies took in the whole scope of God’s dealings with his”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: Galatians v. 16-26 . Another passage of like import is Galatians v. 16-26 , “Walk in the Spirit, and ye shall not full the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would,” etc., etc. The Scriptures teach that the Spirit of God dwells in his people, not only collectively as the Church, but individually in every believer, so that of every Christian it may be said, he is a temple of the Holy Ghost. God is”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP.LXXV.--OF THE PHARISEES WHO SIT IN (part 2): outside of the cup and platter."(1) And after this, Luke reports other utterances which were directed against the said Pharisees and scribes and teachers of the law, which are of a similar tenor to those which Matthew also recounts in this passage which we have taken in hand at present to consider.(2) Wherefore, although Matthew records these things in a manner which, while it is true indeed that the house of that Pharisee is not mentioned by name, yet does not specify as the scene where the wo”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 24:14 24:24 24:24 24:30 24:45 25:4 25:21 25:21 25:23 25:29 25:29 25:32 25:34 25:34 25:34 25:34 25:40 25:41 25:41 26:11 26:26 26:26 26:26 26:26 26:38 26:39 26:53 26:75 27:3-4 27:46 27:52 27:66 28:5 28:6 28:18 28:19 28:19 28:19 28:19 28:19 28:19-20 28:20 28:20 28:20 28:20 28:20 Mark 1:4 1:4 1:10 1:14 3:28 5:9 6:13 6:15 8:38 9:24 9:43 10:9 10:30 11:24 12:18 13:32 14:22 15:28 16:9 16:15 16:15 16:16 16:16 16:19 16:20 Luke 1:6 1:15 1:19 1:26 1:32 1:32 1:33 1:34 1:35 1:43 1:55 1:72 1:74-75 1:77 1:79 2:34 2:37 2:52 3:3 3:3 3:3 3:8 3:14 3:”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 5.--THE PASSAGES IN WHICH THE SAVIOUR DECLARES THAT THERE SHALL BE A DIVINE JUDGMENT IN THE END OF THE WORLD. (part 2): ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."(3) Here we learn that Jesus shall judge with His disciples. And therefore He said elsewhere to the Jews, "If I by Beelzebub cast out devils, by whom do your sons cast them out? Therefore they shall be your judges."(4) Neither ought we to suppose that only twelve men shall judge along with Him, though He says that they shall sit upon twe”