For they loved the glory of men. The Evangelist expressly states that those men were not guided by any superstition, but only endeavored to avoid disgrace among men; for if ambition had greater influence over them than the fear of God, it follows, that it was no vain scruple of conscience that gave them uneasiness. Now, let the reader observe how great ignominy is incurred before God, by the cowardice of those who, from the fear of being hated, dissemble their faith before men. Can any thing be more foolish, or rather, can any thing be more beastly, than to prefer the silly applause of men to the judgment of God? But he declares that all who shrink from the hatred of men, when the pure faith ought to be confessed, are seized with this kind of madness. And justly; for the apostle, in applauding the unshaken steadiness of Moses, says that he remained firm, as if he had seen him who is invisible, (Hebrews 11:27.) By these words he means that, when any person has fixed his eyes on God, his heart will be invincible, and utterly incapable of being moved. Whence, therefore, comes the effeminacy [1], which causes us to give way to treacherous hypocrisy, but because, at the sight of the world, all our senses grow dull? For a true sight of God would instantly chase away all the mists of wealth and honors. Away with those who look upon an indirect denial of Christ as some trivial offense, or, as they call it, a venial sin! For, on the contrary, the Holy Spirit declares that it is more base and monstrous than if heaven and earth were mingled. To love the glory of men means, in this passage, to desire to enjoy reputation among men. The Evangelist, therefore, means, that those men were so much devoted to the world, that they were more desirous to please men than to please God. Besides, when he accuses of this crime those who denied Christ, he, at the same time, shows that the excommunication, which the priests abused, contrary to all that was right and lawful, had no value or efficacy. Let us know, therefore, that all the excommunications which the Pope now mutters against us are mere bugbears to frighten children, [2] since we are fully convinced, in our own consciences, that he aims at nothing else than to lead us away from Christ.

Footnotes

1 - "D'ou vient done la delicatesse?"

2 - "Ne sont qu'espouvantemens de petits enfants."

The praise of men - The approval of human beings. It does not appear that they had a living, active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common among people - a speculative acknowledgment that religion is true, but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man; it prompts to self-denying duties, Hebrews. 11. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the great council of the Jews were even speculatively convinced of it: and it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Nazareth was the long expected Messiah of their nation.

They loved the praise of men - Δοξαν, the glory or honor that cometh from men.
How common are these four obstacles of faith! says Quesnel:
1. Too great a regard to men.
2. Riches and temporal advantages.
3. The fear of disgrace.
4. The love of the praise of men.
Abundance of persons persuade themselves that they love God more than the world, till some trying occasion fully convinces them of their mistake. It is a very great misfortune for a person not to know himself but by his falls; but it is the greatest of all not to rise again after he has fallen. This is generally occasioned by the love of the praise of men, because in their account it is more shameful to rise again than it was to fall at first.

For they loved the praise of men,.... To be in the esteem of men, to have their applause, and receive honour from them:
more than the praise of God; than either to receive honour from him, and be praised by him, or to praise and glorify him. By confessing Christ they knew they should run the risk of losing their places of honour and profit, and of falling under the disgrace and contempt of men; and therefore they chose rather not to confess Christ, than by so doing to glorify God, and please him, and be praised by him, as all the faithful professors of Christ will be at the last day; for then every such an one will have praise of God, and it will be said, well done good and faithful servant, enter into the joy of thy Lord.

they loved the praise of men more than the praise of God--"a severe remark, considering that several at least of these persons afterwards boldly confessed Christ. It indicates the displeasure with which God regarded their conduct at this time, and with which He continues to regard similar conduct" [WEBSTER and WILKINSON].