John Calvin Commentary Matthew 26:33

"But Peter answered and said unto him, If all shall be offended in thee, I will never be offended." — Matthew 26:33 (ASV)

Peter answering. Though Peter uses no hypocrisy but speaks with sincere affection, yet because a false confidence in his virtue carries him away into foolish boasting, he is justly reproved by Christ and shortly afterward is severely punished for his rashness. Thus the event showed that Peter promised more for himself than he was able to accomplish, because he had not been sufficiently careful to examine himself. From this, we also see more clearly how stupid is the intoxication of human presumption, for when he is again reminded of his weakness by the Son of God—and that with the solemnity of an oath—he is so far from yielding, or even from making any reduction in his foolish confidence, that he goes on to display those lofty claims with more intensity than ever.

But it is asked: Did Peter not have a right to hope for what he promises for himself? And was he not even bound, relying on the promise of Christ, to make this promise for himself? I answer: When Christ formerly promised his disciples the spirit of unshaken fortitude, he referred to a new state of things that followed the resurrection. Therefore, as they were not yet endowed with heavenly power, Peter, forming confident expectations from himself, goes beyond the limits of faith. He erred in two respects:

1. By anticipating the time, he made a rash engagement and did not rely on the promise of the Lord.
2. Shutting his eyes to his own weakness, and under the influence of thoughtlessness rather than courage, he undertook more than the situation warranted.

This claims our attention, so that everyone, remembering their own weakness, may earnestly resort to the assistance of the Holy Spirit; and next, that no one may venture to take more upon themselves than what the Lord promises. Believers ought, indeed, to be prepared for the contest in such a manner that, entertaining no doubt or uncertainty about the result and the victory, they may resist fear, for trembling and excessive anxiety are marks of distrust. But, on the other hand, they ought to guard against that stupidity that shakes off all anxiety, fills their minds with pride, and extinguishes the desire to pray. This middle course between two faulty extremes¹⁹⁹ is very beautifully expressed by Paul when he enjoins us to:

work out our salvation with fear and trembling, because it is God that worketh in us to will and perform, (Philippians 2:12–13).

For, on the one hand, having humbled us, he entreats us to seek supplies from another source; and, on the other hand, lest anxiety should induce sloth, he exhorts us to strenuous efforts. And, therefore, whenever any temptation is presented to us, let us first remember our weakness, so that, being entirely humbled, we may learn to seek from another source what we need. Next, let us remember the grace that is promised, that it may free us from doubt. For those who, forgetting their weakness and not calling on God, feel assured that they are strong, act entirely like drunken soldiers who throw themselves rashly into the field but, as soon as the effects of strong drink have worn off, think of nothing else than flight.

It is astonishing that the other disciples, after Peter had been reproved, still broke out into the same rashness; and from this, it is evident how little they knew themselves. We are taught by this example that we ought to attempt nothing unless God extends his hand, for nothing is more fading or transitory than inconsiderate zeal. The disciples perceived that nothing is more base or unreasonable than to forsake their Master; and, therefore, they justly detested so infamous an action. But, having no reliance on the promise and neglecting prayer, they advanced with inconsiderate haste to boast of a constancy that they did not possess.

¹⁹⁹ “Entre ces deux extremitez vicieuses.”.”