But he denied before them all, saying, I know not what thou sayest.

And he denied before all, saying, 'I have not known what thou sayest.'

He denied it before them all, saying, "I do not know what you mean."

But he said before them all that it was false, saying, I have no knowledge of what you say.

But he denied it in the sight of them all, saying, "I do not know what you are saying."

But Peter denied it before them all. "I do not know what you mean," he replied.

But he denied before them all. This circumstance aggravates the criminality of Peter, that, in denying his Master, he did not even dread a multitude of witnesses. [1] And the Spirit intended expressly to state this, that even the presence of men may excite us to hold fast the confession of faith. For if we deny Christ before the weak, they are shaken by our example, and give way; and thus we destroy as many souls as we can; but if, in presence of those who wickedly despise God and oppose the Gospel, we withhold from Christ the testimony which is due to him, we expose his sacred name to the ridicule of all. In short, as a bold and open confession edifies all the godly, [2] and puts unbelievers to shame, so apostasy draws along with it the public ruin of faith in the Church, and the reproach of sound doctrine. The more eminent a man is, therefore, he ought to be the more careful to be on his guard; for his elevation makes it impossible for him to fall from it without doing greater harm. I know not what thou sayest. The form of denial, which is here set down, shows sufficiently that the wretched sophists, who endeavor to escape by ambiguous expressions, which they turn to a. variety of meanings, when they are called to give an account of their faith, gain nothing by their dexterity in fraud. Peter does not absolutely deny the whole doctrine of the Gospel; he only denies that he knew the man; but, because in the person of Christ he indirectly buries the light of the promised redemption, he is charged with base and shameful treachery. But lately he had heard from the mouth of the Lord, that the confession of faith is a sacrifice acceptable to God; and therefore a mode of denying, which withholds from God his lawful worship, and from Christ the honor that is due to him, admits of no excuse. Let us therefore hold:, that as soon as we depart from a plain and candid profession of Christ, we deprive him of the testimony to which he has a lawful claim.

Footnotes

1 - "Qu'il n'a point craint de renier son Maistre, mesmement en la presence d tant de tesmoins;" -- "that he did not fear to deny his Master, even in the presence of so many witnesses."

2 - "Tous enfans de Dieu;" -- "all the children of God."

But he deeded before them all - He denied that he was a disciple; he denied that he knew Jesus; he denied (Mark) that he understood what was meant - that is, he did not see any reason why this question was asked. All this was palpable falsehood, and Peter must have known that it was such. This is remarkable, because Peter had just before been so confident. It is more remarkable, because the edge of the charge was taken off by the insinuation that "John" was known to be a disciple thou "also" wast with Jesus of Galilee.

But he denied before them all - So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall.

But he denied before them all,.... Which was a very great aggravation of his sin; for, as it is to a man's commendation to profess a good profession of Christ before many witnesses, so it is to his disgrace, and is resented by Christ, to deny him before men: he did not deny that Christ was God, or the Son of God, or that he was come in the flesh, or that Jesus was the Christ, or that he was the only Saviour of sinners; but that he was with him, or one of his disciples,
saying, I know not what thou sayest: which was a very great falsehood; he knew the sense and import of her words; he denied that which was most true; he had been with him from the beginning, had heard all his discourses, and seen his miracles; he had been with him at particular times, and in particular places, when and where some others of the disciples were not admitted, as at the raising of Jairus's daughter, at the transfiguration in the mount, and in the garden, very lately; and yet, O base ingratitude! now denies that he had been with him; or that he knew what was meant by such an expression. He denied that he was a disciple of Christ, which was his greatest character, and highest glory; and this denial did not arise from any diffidence of his being one, or from a sense of his unworthiness to be one, but from the fear of man, which brought this snare upon him: and the more his weakness is discovered in it, that he should be intimidated by a servant maid into such a denial, who but a few hours before had confidently affirmed, that though he should die with Christ, he would not deny him; and who had so courageously drawn his sword in his master's cause, in the face of a band of soldiers, and a multitude of armed men with swords and staves. This was his first denial; a second follows.

But he denied before them all. Denied that he "was with Jesus of Galilee." But a few hours before Peter had asserted that though all others deserted the Lord he would not, and that he would die with him, and when Judas led the band into Gethsemane, Peter, refusing to consider the odds, flung himself upon them, valiant as a lion, struck and wounded Malchus, and would probably have slain him had he not swerved. He was a brave as a hero then--now is timid as a deer. The explanation is that his faith had failed when he saw his Master apparently helpless in the hands of his enemies. See Hebrews 11:32-35.