The Great Commission Part 6

The reader may also refer with real profit and interest to Rom. xvi.

25, 26: "Now to Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to _the revelation of the mystery, which was kept secret since the world began_, but _now is made manifest_, and by the scriptures of the prophets (literally, by the prophetic writings, that is, of the New Testament), according to the commandment of the everlasting G.o.d, made known to all nations for the obedience of faith."

We can only reach the great mystery of the Church by walking over the broken-down middle wall of part.i.tion. "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncirc.u.mcision by that which is called the Circ.u.mcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without G.o.d in the world. But now, in Christ Jesus, ye who sometimes were far off are made nigh _by the blood of Christ_. For He is our peace, who hath made both one, and hath broken down the middle wall of part.i.tion, having abolished in His flesh the enmity, the law of commandments in ordinances, for to make in Himself of twain one new man, making peace; and that He might reconcile both unto G.o.d in one body by the cross, having slain the enmity thereby; and came and preached peace to you which were afar off, and to them that were nigh. For through Him we both have access by one Spirit unto the Father." (Eph. ii. 11-18.)

Thus, from all that has pa.s.sed before us, the reader will, we trust, fully see why it is that our Lord in His word to Simon Peter speaks of the Church as a future thing. "Upon this rock _I will build_ my Church." He does not say, "I have been," or, "I am, building my Church." Nothing of the kind. It could not be. It was still "hid in G.o.d." The Messiah had to be cut off and have nothing--nothing, for the present, as regards Israel and the earth. He must be rejected, crucified, and slain, in order to lay the foundation of the Church. It was utterly impossible that a single stone could be laid in this new, this wondrous building until "the chief Corner-stone" had pa.s.sed through death and taken His place in the heavens. It was not in incarnation, but in resurrection, that our Lord Christ became Head of a body.

Now our apostle was not in the least prepared for this. He did not understand one jot or t.i.ttle of it. That Messiah should set up a kingdom in power and glory--that He should restore Israel to their destined pre-eminence in the earth--all this he could understand and appreciate--he was looking for it. But a suffering Messiah--a rejected and crucified Christ--of this he could not hear just then. "Be it far from Thee, Lord; this shall not be unto Thee." These were the words which drew forth that withering rebuke with which we closed our last paper, "Get thee behind Me, Satan; thou art an offence unto Me; for thou savorest not the things that be of G.o.d, but those that be of men."

We may gather the gravity of his error from the severity of the rebuke. Peter had much to learn, much to go through, ere he could grasp the great truth which His Lord was putting before him. But he did grasp it, by the grace of G.o.d, and confess it, and teach it with power. He was led to see not only that Christ was the Son of the living G.o.d, but that He was a rejected Stone, disallowed of men, but chosen of G.o.d and precious; and that all who through grace come to Him must share His rejection on earth as well as His acceptance in heaven.

They are perfectly identified with Him.

PART VI.

At the close of John vi. we have a very clear and beautiful confession of Christ from the lips of our apostle--a confession rendered all the more touching and forcible by the circ.u.mstances under which it was delivered.

Our blessed Lord, in His teachings in the synagogue at Capernaum, had unfolded truth which puts the poor human heart to the test, and withers up all the pretensions of man in a very remarkable manner. We cannot here attempt to enter upon the subject of our Lord's discourse, but the effect of it is thus recorded:--"From that time many of His disciples went back, and walked no more with Him." They were not prepared for the reception of such heavenly doctrine. They were offended by it, and they turned their backs upon that blessed One who alone was worthy of all the affections of the heart, and of the homage and devotion of the whole moral being. "_They went back, and walked no more with Him._"

Now we are not told what became of these deserters, or whether they were saved or not. No such question is raised. We are simply told that they abandoned Christ, and ceased to be any longer publicly identified with His name and His cause. How many, alas! have since followed their sad example! It is one thing to profess to be the disciples of Christ, and another thing altogether to stand with firm purpose of heart on the ground of public testimony for His name, in thorough identification with a rejected Lord. It is one thing for people to flock to Christ because of the benefits which He bestows, and it is quite another to cleave to Him in the face of the world's scorn and contempt. The application of the doctrine of the cross very speedily thins the ranks of professors. In the chapter before us we see at one moment mult.i.tudes thronging enthusiastically around the Man who could so marvelously supply their need, and the next moment abandoning Him, when His teaching offended their pride.

Thus it has been, thus it is, and thus it will be until that day in the which the despised Stranger of Nazareth shall reign from pole to pole, and from the river to the ends of the earth. We are ready enough to avail ourselves of the benefits and blessings which _a loving Saviour_ can bestow upon us, but when it becomes a question of following _a rejected Lord_ along that rough and lonely path which He has trodden for us in this sinful world, we are disposed, like those of old, to go back, and walk no more with Him.

This is very sad and very humiliating. It proves how little we know of His heart, or of what that heart desires from us. Jesus longs for fellows.h.i.+p. He does not want patronage. It does not meet the desire of His heart to be followed, or admired, or gazed at, because of what He can do or give. He delights in a heart taught of G.o.d to appreciate His Person, for this glorifies and gratifies the Father. He retired from the gaze of an excited and tumultuous throng who would fain make Him a king, because they had eaten of the loaves and were filled; but He could turn, with touching earnestness, to the little band of followers who still remained, and challenge their hearts with the question, "Will ye also go away?"

How deeply affecting! How it must have touched the hearts of all, save that one who had no heart for aught but money--who was "a thief" and "a devil!" Alas! alas! a moment was approaching when all were to forsake Him and fly--when He was to be left absolutely _alone_, forsaken of men, forsaken of G.o.d--utterly and awfully deserted.

But that moment was yet future; and it is peculiarly refres.h.i.+ng to harken to the fine confession of our beloved apostle, in reply to the deeply affecting inquiry of his Lord. "Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the living G.o.d."

Well indeed might he say, "To whom shall we go?" There was not another throughout the wide universe of G.o.d to whom the heart could turn. He alone could meet their every need, satisfy their every right desire, fill up every chamber of the heart. Simon Peter felt this, and hence, with all his mistakes, his failures, and his infirmities, his loving and devoted heart turned with earnest affection to his beloved Lord.

He would not abandon Him, though little able to rise to the height of His heavenly teaching. There was a link binding him to Jesus Christ which nothing could snap. "Lord, to whom shall we go?"--whither shall we betake ourselves?--on whom could we reckon beside? True, there may be trial and difficulty in the path of true disciples.h.i.+p. It may prove a rough and a lonely path. The heart may be tried and tested in every possible way. There may be deep and varied sorrow--deep waters, dark shadows; but in the face of all we can say, "To whom shall we go?"

And mark the singular fulness of Peter's confession. "Thou _hast_ the words of eternal life;" and then, "Thou _art_ that Christ, the Son of the living G.o.d." We have the two things, namely, what He _has_, and what He _is_. Blessed be His name, Christ has all we can possibly want for time and eternity. Words of eternal life flow from His lips into our hearts. He causes those who follow Him to "inherit substance." He bestows upon them "durable riches and righteousness." We may truly say that, in comparison of what Christ has to give, all the riches, honors, dignities, and pleasures of this world are but dross. They all pa.s.s away as the vapors of the morning, and leave only an aching void behind. Nothing that this world has to offer can possibly satisfy the cravings of the human soul. "All is vanity and vexation of spirit."

And not only so--it must be given up. If one had all the wealth of Solomon, it lasts but a moment in comparison with that boundless eternity which lies before every one of us. When death approaches, all the riches of the universe could not purchase one moment's respite.

The last great enemy gives no quarter. He ruthlessly snaps the link that connects man with all that his poor heart prizes and loves upon earth, and hurries him away into eternity.

And what then? Yes, this is the question. Who can answer it? Who can attempt to picture the future of a soul that pa.s.ses into eternity without G.o.d, without Christ, without hope? Who can describe the horrors of one who, all in a moment, opens his eyes to the fact--the tremendous fact--that he is lost, lost forever--hopelessly, eternally, lost? It is positively too dreadful to dwell upon it. And yet it must be looked at; and if the reader is still of the world, still unconverted, careless, thoughtless, unbelieving, we would earnestly entreat of him now, just now, to give his earnest attention to the weighty and all-important question of his soul's salvation--a question, in comparison with which all other questions dwindle into utter insignificance. "What shall it profit a man, if he should gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" It is, beyond all question, the most egregious folly that any one can be guilty of to put off the grand business of his soul's salvation.

And if any one inquire what he has to do in this business, the answer is _Nothing_--"nothing, either great or small." Jesus has the words of eternal life. He it is who says, "Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, _hath_ everlasting life, and shall not come into judgment, but _is pa.s.sed_ from death unto life."

Here is the hinge on which the whole matter moves. Harken to the words of Christ. Believe in Him that sent His blessed Son. Put your trust in G.o.d, and you shall be saved; you shall have eternal life, and never come into judgment.

Nor is this all. Simon Peter, in his lovely confession, does not confine himself to what Christ has to give, precious and blessed as that is, but he also speaks of what He is. "Thou art that Christ, the Son of the living G.o.d." This is full of deepest interest for the heart. Christ not only gives us eternal life, but He also becomes the object of our heart's affections--our satisfying portion, our unfailing resource, our infallible Guide and Counselor, our constant reference, in all our need, in all our pressure, in all our sorrows and difficulties. We need never go to any one else for succor, sympathy, or guidance. We have all we want in Him. He is the eternal delight of the heart of G.o.d, and He may well be the delight of our hearts here and hereafter, now and forever.

PART VII.

The close of Matt. xiv. presents a scene in the life of our apostle on which we may dwell with profit for a few moments. It furnishes a very fine ill.u.s.tration of his own touching inquiry, "Lord, to whom shall we go?"

Our Lord having fed the mult.i.tude, and sent His disciples across the sea, retired into a mountain, to be alone in prayer. In this we have a striking foreshadowing of the present time. Jesus has gone on high.

Israel is for the present set aside, but not forgotten. Days of trouble will come--rough seas and stormy skies will fall to the lot of the remnant; but their Messiah will return, and deliver them out of all their troubles. He will bring them to their desired haven, and all will be peace and joy for the Israel of G.o.d.

All this is fully unfolded on the page of prophecy, and is of the deepest interest to every lover of G.o.d and His word; but for the present we can merely dwell upon the inspired record concerning Simon Peter, and seek to learn the lesson which that record so forcibly teaches. "And straightway Jesus constrained His disciples to get into a s.h.i.+p, and to go before Him unto the other side, while He sent the mult.i.tudes away. And when He had sent the mult.i.tudes away, He went up into a mountain apart to pray; and when the evening was come, He was there alone. But the s.h.i.+p was now in the midst of the sea, tossed with waves, for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw Him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered Him, and said, Lord, if it be Thou, bid me come unto Thee on the water. And He said, Come. And when Peter was come down out of the s.h.i.+p, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?"

This brief pa.s.sage presents to our view in a very forcible way some of the leading features of Simon Peter's character. His zeal, his energy, his real devotedness of heart, no one can for a moment call in question; but these very qualities--beautiful as they surely are--led him not unfrequently into a position of such prominence as to render his weak points all the more conspicuous. A man of less zeal, less energy, would have remained on board the s.h.i.+p, and thus avoided Peter's failure and breakdown. Perhaps, too, men of cooler temperament would condemn as unwarrantable rashness Peter's act in leaving the s.h.i.+p, or p.r.o.nounce it a piece of forwardness which justly deserved a humiliating rebuff.

All this may be so; but we are free to confess that the zeal, energy and devotedness of this beloved servant of Christ have far more powerful charms for the heart than the cool, calculating, self-considering spirit which, in order to avoid the shame and humiliation of a defeat, refuses to take a bold and decided step for Christ. True it is that Peter in the interesting scene now before us completely broke down. But why did he? Was it because he left the s.h.i.+p? No; but because he ceased to look in simple faith to Jesus. Here lay the root of his failure. Had he only kept his eye on the Master, he could have walked on the water though ever so rough. Faith can walk on rough water as easily as on smooth. Nature cannot walk on either.

It is not a question of the state of the water, but the state of the heart. Circ.u.mstances have nothing to do with faith, except, indeed, that when difficult and trying, they develop its power and brightness.

There was no reason whatever, in the judgment of faith, why Peter should have failed in his walk on the water. Faith looks not at the things that are seen and temporal, but at the things which are unseen and eternal. It endures as seeing Him who is invisible. "Faith is the evidence of things _not seen_." It lifts the heart above the winds and waves of this rough world, and keeps it in perfect peace, to the praise of Him who is the Giver of faith, as of "every good and perfect gift."

But our beloved apostle utterly failed in faith on the occasion now before us. He, as we, alas! so often do, took his eye off the Lord and fixed it on his surroundings, and as a consequence he immediately began to sink. It must ever be so. We cannot get on for a single moment save as we have the living G.o.d as a covering for our eyes. The grand motto for the life of faith is, "Looking off unto Jesus." It is this alone which enables us to "run the race set before us," be the way rough or smooth. When Peter came down out of the s.h.i.+p, it was either Christ or drowning. He might well say at such a moment, "Lord, to whom shall I go?" Whither could he turn? When on board the s.h.i.+p, he had its timbers between him and death, but when on the water he had nothing but Jesus.

And was not He enough? Yes, verily, if only Peter could have trusted Him. This is the point. All things are possible to him that believeth.

Storms are hushed into a perfect calm, rough seas become like gla.s.s, lofty mountains are leveled, when faith brings the power of G.o.d to bear. The greater the difficulties, the brighter the triumphs of faith. It is in the furnace that the real preciousness of faith is displayed. Faith has to do with G.o.d, and not with men or things. If we cease to lean on G.o.d, we have nothing but a wild, watery waste--a perfect chaos--around us, where nature's resources must hopelessly fail.

All this was proved by Simon Peter when he came down out of the s.h.i.+p to walk on the water; and every child of G.o.d and every servant of Christ must prove it in his measure, for Peter's history is full of great practical lessons for us all. If we want to walk above the circ.u.mstances of the scene through which we are pa.s.sing--if we would rise superior to its influences--if we would be able to give an answer, clear, distinct, and decided, to the skepticism, the rationalism and the infidelity of the day in which we live--then, a.s.suredly, we must keep the eye of faith firmly fixed on "the Author and Perfecter of faith." It is not by logical skill or intellectual power we shall ever meet the arguments of the infidel, but by an abiding sense, a living and soul-satisfying apprehension, of the all-sufficiency of Christ--Himself--His work--His word--to meet our every need, our every exigence.

But it may be the reader feels disposed to condemn Peter for leaving the s.h.i.+p. He may think there was no need for his taking such a step.

Why not abide with his brethren on board the vessel? Was it not possible to be quite as devoted to Christ in the s.h.i.+p as on the water?

And, further, did not the sequel prove that it would have been far better, and safer, and wiser, for Peter to remain where he was, than to venture forth on a course which he was not able to pursue?

To all this we reply that our apostle was evidently governed by an earnest desire to be nearer to his Lord. And this was right. He saw Jesus walking on the water, and he longed to be with Him. And, further, he had the direct authority of his Lord for leaving the s.h.i.+p.

We fully and freely grant that without this it would have been a fatal mistake to leave his position; but the moment that word "Come"

fell on his ear he had a divine warrant for going forth upon the water--yea, to have remained would have been to miss great blessing.

Thus it is in every case. We must have authority before we can act in anything. Without this, the greater our zeal, energy, and apparent devotedness, the more fatal will be our mistake, and the more mischief we shall do to ourselves, to others, and to the cause of Christ. It is of the very last possible importance in every case, but especially where there is a measure of zeal, earnestness, and energy, that there should be sober subjection to the authority of the Word. If there be not this, there is no calculating the amount of mischief which may be done. If our devotedness flow not in the channel of simple obedience, if it rush over the embankments formed by the word of G.o.d, the consequences must be most disastrous.

But there is another thing which stands next in importance to the authority of the _divine Word_, and that is the abiding realization of the _divine presence_. These two things must never be separated if we want to walk on the water. We may be quite clear and settled in our own minds, having distinct authority for any given line of action; but if we have not with equal distinctness the sense of the Lord's presence with us--if our eyes are not continually on the living G.o.d--we shall most a.s.suredly break down.

This is very serious, and demands the gravest consideration of the Christian reader. It was precisely here that Peter failed. He did not fail in obedience, but in realized dependence. He acted on the word of Jesus in leaving the s.h.i.+p, but he failed to lean on the arm of Jesus in walking on the water; hence his terror and confusion. Mere authority is not enough; we want power. To act without authority is wrong. To act without power is impossible. The authority for starting is the word. The power to proceed is the divine presence. The combination of the two must ever yield a successful career. It matters not in the smallest degree what the difficulties are if we have the stable authority of Holy Scripture for our course, and the blessed support of the presence of G.o.d in pursuing it. When G.o.d speaks, we must obey; but in order to do so, we must lean on His arm. "Have not I commanded you?" "Lo, I am with you."

Here are the two things so absolutely essential to every child of G.o.d and every servant of Christ. Without these, we can do nothing; with them, we can do all things. If we have not a "Thus saith the Lord," or "It is written," we cannot enter upon a path of devotedness; and if we have not His realized presence, we cannot pursue it. It is quite possible to be right in setting out, and yet to fail in going on.

It was so in the case of Simon Peter, and it has been so in the case of thousands since. It is one thing to make a good start, and another thing to make good progress. It is one thing to leave the s.h.i.+p, and another thing to walk on the water. Peter did the former, but he failed in the latter. This beloved servant of Christ broke down in his course; but where did he find himself? In the arms of a loving Saviour. "Lord, save me!" How touching! How deeply affecting! He casts himself upon a well-known love--a love which was yet to meet him in far more humiliating circ.u.mstances. Nor was he disappointed. Ah, no!

Blessed be G.o.d, no poor failing creature can ever appeal to that love in vain. "And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?" Exquisite grace! If Peter failed to reach his Lord, his Lord did not fail to reach him. If Peter failed in faith, Jesus could not fail in grace. Impossible. The grace of our Lord Jesus is exceeding abundant. He takes occasion from our very failures to display His rich and precious love. Oh, how blessed to have to do with such a tender, patient, loving Lord! Who would not trust Him and praise Him, love Him and serve Him?

PART VIII.

We have now to follow our beloved apostle into the darkest and most humbling scene in his entire history--a scene which we could hardly understand or account for if we did not know something of the infinite depths of divine grace on the one hand, and, on the other hand, of the terrible depths into which even a saint of G.o.d or an apostle of Christ is capable of plunging if not kept by divine power.