Luke follows a different order from Matthew and Mark in the narrative; but when we come to the proper place, we will endeavor to reconcile the points in which they differ. It will be proper, in the meantime, to glance briefly at those things which claim our attention in the words of Matthew and Mark. First, in order to remove the offense of the cross, we ought to consider the advantage which we have derived from Christ's emptying of himself, (Philippians 2:7;) for thus will the inestimable goodness of God, and the efficacy of his grace, be found to remove by its brightness every thing in it that was disagreeable or shameful. According to the flesh, it was disgraceful that the Son of God should be seized, bound, and made a prisoner; but when we reflect that by his chains we are loosed from the tyranny of the devil, and from the condemnation in which we were involved before God, not only is the stumbling-block, on which our faith might have struck, removed out of the way, but in place of it there comes an admiration of the boundless grace of God, who set so high a value on our deliverance, as to give up his only-begotten Son to be bound by wicked men. This will also be a pledge of the astonishing love of Christ towards us, that he spared not himself, but willingly submitted to wear fetters on his flesh, that our souls might be freed from fetters of a far worse description.

See the notes at Matthew. 26:57-75.

Then took they him, and led [him], and brought him into the high priest's house. (19) And Peter followed afar off.
(19) We have to behold in Peter an example both of the fragility of man's nature, and the singular goodness of God towards his elect.

Then took they him, and led him,.... The band of soldiers, the captain, and the officers of the Jews, laid hold on Jesus, and bound him, John 18:12 and led him out of the garden; notwithstanding the miracle he had wrought, and the humanity he had shown in healing the servant's ear; and notwithstanding his moving address to the chiefs of them; and indeed, this was a confirmation of his last words; for by this it appeared, that now was their time, and power was given to them, as the emissaries of Satan, to act against him:
and brought him into the high priest's house; where the sanhedrim were assembled; but this was not in the temple where they used to sit: it is true, indeed, that the chamber in the temple, called the chamber "Parhedrin", or "Palhedrin", was, , "the dwelling house" of the high priest, seven days before the day of atonement (k); and this was also called the "chamber of the counsellors" (l); so that had the time of year agreed, it might have been thought that this was the place that Jesus was led to; but here the high priest did not usually dwell, and it is manifestly distinguished from his own house: for it is said (m),
"seven days before the day of atonement, they separate, or remove the high priest, "from his house", to the chamber of "Palhedrin";''
See Gill on Matthew 26:3.
And Peter followed afar off; See Gill on Matthew 26:58.
(k) T. Bab. Yoma, fol. 10. 1. Maimon. Hilch, Mezuza, c. 6. sect. 6. (l) T. Bab, Yoma, fol. 8. 2. (m) Misna Yoma, c. 1. sect. 1.

Peter's fall was his denying that he knew Christ, and was his disciple; disowning him because of distress and danger. He that has once told a lie, is strongly tempted to persist: the beginning of that sin, like strife, is as the letting forth of water. The Lord turned and looked upon Peter. 1. It was a convincing look. Jesus turned and looked upon him, as if he should say, Dost thou not know me, Peter? 2. It was a chiding look. Let us think with what a rebuking countenance Christ may justly look upon us when we have sinned. 3. It was an expostulating look. Thou who wast the most forward to confess me to be the Son of God, and didst solemnly promise thou wouldest never disown me! 4. It was a compassionate look. Peter, how art thou fallen and undone if I do not help thee! 5. It was a directing look, to go and bethink himself. 6. It was a significant look; it signified the conveying of grace to Peter's heart, to enable him to repent. The grace of God works in and by the word of God, brings that to mind, and sets that home upon the conscience, and so gives the soul the happy turn. Christ looked upon the chief priests, and made no impression upon them as he did on Peter. It was not the mere look from Christ, but the Divine grace with it, that restored Peter.

The Denial of Peter is recorded here, in Matthew 26:69-75; Mark 14:66-72 and John 18:15-27. See notes on Matthew's account.

Matthew 26:57; Mark 14:53; John 18:12.