The Great Commission Part 7

It seems very wonderful to find on the page of inspiration the record of the fall of such an eminent servant of Christ as Simon Peter. We, in our wisdom, would judge it best to draw the curtain of silence over such an event. Not so the Holy Ghost. He has seen fit to tell us plainly of the errors, and failures, and sins, of such men as Abraham, Moses, David, Peter, and Paul, in order that we may learn holy lessons from such records--lessons of human frailty, lessons of divine grace, lessons full of solemn warning, and yet of most precious consolation and encouragement. We learn what we are, and we learn what G.o.d is. We learn that we cannot trust ourselves for a single moment; for, if not kept by grace, there is no depth of sin into which we are not capable of falling; but we learn to trust the eternal stability of that grace which has dealt with the erring ones and sinning ones of other days, and to lean with ever-growing confidence on the One who is "the same yesterday, to-day, and for ever."

Not one of the four evangelists omits the fall of Peter. Let us open at Matt. xxvi.; "And when they had sung a hymn they went out into the mount of Olives. Then saith Jesus unto them, All ye shall be offended because of Me this night; for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again I will go before you into Galilee. Peter answered and said unto Him, Though all shall be offended because of Thee, yet will I never be offended."

In these few words Peter lets out the real root of the whole matter.

That root was self-confidence--alas! alas! no uncommon root amongst us. We do not in the least question Peter's sincerity. We feel perfectly sure he meant all he said; and, further, that he had not the most remote idea of what he was about to do. He was ignorant of himself, and we generally find that ignorance and self-confidence go together. Self-knowledge destroys self-confidence. The more fully self is known, the more it must be distrusted. If Peter had known himself, known his tendencies and capabilities, he never would have uttered the words which we have just penned. But so full was he of self-confidence, that when his Lord told him expressly what He was about to do, he replied, "Though I should die with Thee, yet will I not deny Thee."

This is peculiarly solemn. It is full of instruction for us all. We are all so ignorant of our own hearts that we deem ourselves incapable of falling into certain gross sins. But we should, every one of us, bear in mind that if not kept each moment by the grace of G.o.d, we are capable of anything. We have materials in us for any amount or character of evil; and whenever we hear any one saying, "Well, I certainly am a poor, failing, stumbling creature, but I am not capable of doing the like of that," we may feel a.s.sured he does not know his own heart; and not only so, but he is in imminent danger of falling into some grievous sin. It is well to walk humbly before our G.o.d, distrusting self, and leaning on Him. This is the true secret of moral safety at all times. Had Peter realized this, it would have saved him his terrible downfall.

But Peter was self-confident, and, as a consequence, he failed to watch and pray. This was another stage in his downward journey. Had he only felt his utter weakness, he would have sought for strength divine. He would have cast himself on G.o.d for grace to help in time of need. Look at the blessed Master! He, though G.o.d over all, blessed forever, yet being a Man, having taken the place of the creature, and fully entering into His position, was agonizing in prayer while Peter was fast asleep. Yes, Peter slept in the garden of Gethsemane while his Lord was pa.s.sing through the deepest anguish He had yet tasted, though deeper still lay before Him. "Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the sons of Zebedee, and began to be sorrowful and very heavy. Then saith He unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with Me. And He went a little further, and fell on His face, and prayed, saying, O My Father, if it be possible, let this cup pa.s.s from Me: nevertheless, not as I will, but as Thou wilt. And He cometh unto the disciples, and findeth them asleep, and _saith unto Peter_, What! could ye not watch with Me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak."

What tender grace! What readiness to make allowance! What moral elevation! And yet He felt the sad want of sympathy, the cold indifference to His sore agony. "I looked for some to take pity, but there was none; and for comforters, but I found none." How much is involved in these words! He looked for comforters. That perfect human heart craved sympathy; but, alas! there was none for Him. Even Peter, who declared himself ready to die with Him, fell asleep in view of the agonies of Gethsemane.

Such is man--yea, the very best of men! Self-confident, when he ought to be self-distrusting--sleeping, when he ought to be watching; and, we may add, fighting, when he ought to be submitting. "Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus." How incongruous, how utterly out of place, was a sword in company with the meek and lowly Sufferer! "Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which My Father hath given Me, shall I not drink it?" Peter was entirely out of the current of his Master's spirit. He had not a thought in common with Him in reference to His path of suffering. He would fain defend Him with carnal weapons, forgetting that His kingdom was not of this world.

All this is peculiarly solemn. To find a dear and honored servant of Christ failing so grievously is surely sufficient to teach us to walk very softly. But, alas! we have not yet reached the lowest point in Peter's downward course. Having used his sword in defence of his Master, we next find him "following afar off." "Then took they Jesus, and led Him, and brought Him to the high priest's house. And _Peter followed afar off_. And when they had kindled a fire in the midst of the hall, and were set down together, _Peter sat down among them_."

What company for an apostle of Christ! "Can a man touch pitch, and not be defiled by it? Can one walk on burning coals, and his feet not be burned?" It is terribly dangerous for the Christian to sit down among the enemies of Christ. The very fact of his doing so proves that decline has set in, and made serious progress. In Peter's case the stages of decline are strongly marked. First, boasting in his own strength; secondly, sleeping when he ought to have been praying; thirdly, drawing his sword when he ought to have been meekly bowing his head; fourthly, following afar off; fifthly, making himself comfortable in the midst of the open enemies of Christ.

Then comes the last sad scene in this terrible drama. "And as Peter was beneath in the palace, there cometh one of the maids of the high priest; and when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he denied, saying, _I know not, neither understand I, what thou sayest_. And he went out into the porch; and the c.o.c.k crew. And a maid saw him again, and began to say to them that stood by, This is one of them. _And he denied it again._ And a little after, they that stood by said again to Peter, Surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto. But _he began to curse and to swear, I know not this man of whom ye speak_. And the second time the c.o.c.k crew. And Peter called to mind the word that Jesus said unto him, Before the c.o.c.k crow twice thou shalt deny Me thrice. And when he thought thereon, he wept." (Mark xiv. 66-72.)

Luke adds a most touching clause: "_And the Lord turned and looked upon Peter._ And Peter remembered the word of the Lord, how he had said unto him, Before the c.o.c.k crow, thou shalt deny Me thrice. And Peter went out, and wept bitterly."

How deeply affecting is all this! Only think of a saint of G.o.d, and an apostle of Christ, cursing and swearing that he did not know his Lord! Does the reader feel disposed to question the fact that Peter was, spite of all this, a genuine saint of G.o.d? Some do question it, but their questioning is a gross mistake. They find it hard to conceive such a thing as a true child of G.o.d falling so terribly. It is because they have not yet thoroughly learnt what flesh is. Peter was as really a saint of G.o.d in the palace of the high priest as he was on the mount of transfiguration. But he had to learn himself, and that, too, by as humiliating and painful a process as any soul could well be called to pa.s.s through. Doubtless, if any one had told Peter, a few days before, that he would ere long curse and swear that he did not know his Lord, he would have shrunk with horror from the thought.

He might have said, like one of old, "Is thy servant a dog that he should do this thing?" Yet so it was. We know not what we may do until we are in the circ.u.mstances. The great thing for us all is to walk humbly with our G.o.d day by day, deeply sensible of our own utter weakness, and clinging to Him who is able to keep us from falling. We are safe only in the shelter of His presence. Left to ourselves, we are capable of anything, as our apostle found to his deep sorrow.

But the Lord was watching over His poor erring servant. He never lost sight of him for a single moment, He had His eye upon the whole process. The devil would have smashed the vessel in hopeless fragments if he could. But he could not. He was but an instrument in the divine hand to do a work for Peter which Peter had failed to do for himself.

"Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; and when thou art converted (or restored), strengthen thy brethren."

Here we are permitted to see the root of the matter. Peter needed to be sifted, and Satan was employed to do the work--just as in the case of Job, and the man in 1 Cor. v. It seems very wonderful, very mysterious, very solemn, that Satan should be so used. Yet so it is.

G.o.d uses him "for the destruction of the flesh." He cannot touch the spirit. That is eternally safe. But it is terrible work to get into Satan's sieve. Peter found it so, and so did Job, and so did that erring Corinthian.

But oh, the _grace_ of those words! "I have prayed for thee"--not that he might not fall, but, having fallen, that his faith might not fail, his confidence might not give way. Nothing can surpa.s.s the grace that s.h.i.+nes out here. The blessed One knew all that was to happen--the shameful denial--the cursing and swearing; and yet, "I have prayed for thee that thy faith fail not"--that thy confidence in the eternal stability of my grace may not give way.

Perfectly marvelous! And then, the _power_ of that look! "The Lord turned, and looked upon Peter." It was this that broke Peter's heart, and drew forth a flood of bitter, penitential tears.

PART IX.

We are now called to consider the intensely interesting subject of Simon Peter's restoration, in which we shall find some points of the utmost practical importance. If in his fall we learn the frailty and folly of man, in his restoration we learn the grace, wisdom, and faithfulness of our Lord Jesus Christ. The fall was, indeed, deep, terrible, and humiliating. The restoration was complete and marvelous.

We may rest a.s.sured that Simon Peter will never forget either the one or the other; nay, he will remember them with wonder, love, and praise, throughout the countless ages of eternity. The grace that s.h.i.+nes in Peter's restoration is the same which is displayed in his conversion. Let us glance at some of the salient points. It can be but the merest glance, as our s.p.a.ce is limited. And first let us look at

THE PROCURING CAUSE.

This we have given us with peculiar force by the pen of the inspired evangelist Luke. "And the Lord said, Simon, Simon, behold Satan hath desired to have thee, that he may sift thee as wheat." If Satan had been suffered to have his way, poor Simon would have been hopelessly ruined. But no; he was merely employed as an instrument, as he had been in Job's case, to do a needed work, and, when that work was done, he had to retire. He dare not go one hair's breadth beyond his appointed sphere. It is well to remember this. Satan is but a creature--crafty, wily, powerful, no doubt, but a creature who can only go as far as he is permitted by G.o.d. Had Peter walked softly, had he humbly and earnestly looked for divine help, had he been judging himself in secret, there would have been no need of Satan's sifting.

Thanks be to G.o.d, Satan has no power whatever with a soul that walks humbly with G.o.d. There is perfect shelter, perfect safety, in the divine presence; and there is not an arrow in the enemy's quiver that can reach one who leans in simple confidence upon the arm of the living G.o.d. Here our apostle failed, and hence he had to pa.s.s through a very severe process indeed, in order that he might learn himself.

But, oh, the power and preciousness of those words, "_I have prayed for thee_!" Here a.s.suredly lay the secret--here was the procuring cause of Simon's restoration. The prayer of Jesus sustained the soul of His erring servant in that terrible hour when the enemy would fain have crushed him to powder. What could Satan do in opposition to the all-powerful intercession of Christ? Nothing. That wonderful prayer was the ground of Peter's safety, when, to human view, all seemed hopelessly gone.

And for what did our Lord pray? Was it that Peter might not commit the awful sin of denying Him? Was it that he might not curse and swear?

Clearly not. What then? "I have prayed for thee that thy faith fail not."

Can aught exceed the grace that s.h.i.+nes here? That gracious, loving, faithful Lord, in view of Peter's terrible sin--knowing all he was about to do, all the sad forgetfulness--could actually plead for him that, spite of all, his confidence might not give way--that he might not lose the sense of the eternal stability of that grace which had taken him up from the depth of his ruin and guilt.

Matchless grace! Nothing can surpa.s.s it in brightness and blessedness.

Had it not been for this prayer, Peter's confidence must have given way. He never could have survived the awful struggle through which his soul pa.s.sed when thinking of his dreadful sin. When he came to himself, when he reflected upon the whole scene, his expressions of devotedness, "Though all should deny Thee, yet will I never deny Thee"--"Though I should die with Thee, yet will I not deny Thee"--"I am ready to go with Thee to prison and to death"--to think of all these words, and yet that he should deny his beloved Lord with cursing and swearing, was overpowering.

It is a dreadful moment in the soul's history when one wakes up to the consciousness of having committed sin--sin against light, knowledge, and privilege--sin against divine grace and goodness. Satan is sure to be specially busy at such a crisis. He casts in the most terrible suggestions--raises all manner of questions--fills the heart with legal reasonings, doubts, and fears--causes the soul to totter on the foundation.

But, thanks and praise to our G.o.d, the enemy cannot prevail. "Hitherto shalt thou come, and no further." The all-prevailing intercession of our divine Advocate sustains the faith so sorely tried, carries the soul through the deep and dark waters, restores the broken link of communion, heals the spiritual wounds, lifts up the fallen one, brings back the wanderer, and fills the heart with praise and thanksgiving.

"I have prayed for thee that thy faith fail not; and when thou art restored, strengthen thy brethren." Here we have set before us in the most touching way _the procuring cause_ of Simon Peter's restoration.

We shall now look for a moment at

THE PRODUCING MEANS.

For this, too, we are indebted to the evangelist Luke. Indeed it is through him the inspiring Spirit has given us so much of what is exquisitely human--so much of what goes straight to our very hearts, in subduing power--so much of G.o.d coming out in loveliest human form.

We have already noticed Peter's gradual descent--his sad progress, from one stage to another, in moral distance and culpable decline--forgetting to watch and pray--following afar off--warming himself at the enemy's fire--the cowardly denial--the cursing and swearing. All this was down! down! down! shamefully and awfully down.

But when the erring, straying, sinning one had reached the very lowest point, then comes out, with heavenly l.u.s.tre, the grace that s.h.i.+nes in the procuring cause and the producing means of his restoration. The former we have in Christ's _prayer_; the latter in Christ's _look_.

"The Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how He had said unto him, Before the c.o.c.k crow, thou shalt deny Me thrice. And Peter went out, and wept bitterly."

Yes, here it is; "The Lord _looked_"--"Peter remembered"--Peter wept--"wept bitterly." What a look! What a remembrance! What a weeping! What human heart can conceive, what tongue express, what pen portray, all that is wrapped up in that one look? We can well believe that it went right home to the very centre of Peter's soul. He will never forget that marvelous look, so full of mighty moral power--so penetrating--so melting--so soul-subduing.

"Peter went out, and wept bitterly." This was the turning point. Up to this all was darkly downward. Here divine light breaks in upon the deep moral gloom. Christ's most precious prayer is having its answer, His powerful look is doing its work. The fountain of the heart is broken up, and penitential tears flow copiously forth, demonstrating the depth, reality, and intensity of the work within.

Thus it must ever be, and thus it will ever be when the Spirit of G.o.d works in the soul. If we have sinned, we must be made to feel, to judge, and to confess our sin--to feel it deeply, judge it thoroughly, and confess it fully. It will not do merely to say, in levity, flippancy, or mere formality, "I have sinned." There must be reality, uprightness, and sincerity. G.o.d desires truth in the inward parts.

There was nothing light, flippant, or formal about our beloved apostle in the hour of his fall and repentance. No, all was intensely real. It could not but be so with such a procuring cause, and such a producing means. The prayer and look of Peter's Lord displayed their precious results in Peter's restoration.

Now the reader will do well to notice that the prayer and look of our Lord Jesus Christ set forth, in a very striking and beautiful manner, the two grand aspects of Christ's present ministry as our Advocate with the Father. We have the value and prevalency of His intercession, and the power and efficacy of His word in the hands of the Holy Ghost, that "other Advocate." Christ's _prayer_ for Peter answers to His intercession for us. His _look_ upon Peter answers to His word brought home to us in the power of the Holy Ghost. When we sin--as, alas! we do in thought and deed--our blessed and adorable Advocate speaks to G.o.d on our behalf. This is the procuring cause of our repentance and restoration. But He speaks to us on G.o.d's behalf. This is the producing means.

We shall not dwell upon the great subject of the advocacy here, having recently sought to unfold it in our papers on "The All-sufficiency of Christ." We shall close this paper with a brief reference to two or three of the moral features of Peter's restoration--features which, be it well remembered, must be looked for in every case of true restoration. In the first place there is

THE STATE OF THE CONSCIENCE.

Now, as to the full and complete restoration of Peter's conscience after his terrible fall, we have the most unquestionable evidence afforded in his after history. Take the touching scene at the sea of Tiberias, as given in John xxi.[4] Look at that dear, earnest, thorough man, girding his fisher's coat around him, and plunging into the sea, in order to get to the feet of his risen Lord! He waits neither for the s.h.i.+p nor for his companions, but in all the lovely freshness and liberty of a divinely restored conscience, he rushes to his Saviour's feet. There is no tormenting fear, no legal bondage, no doubt, darkness, or distance. His conscience is perfectly at rest. The prayer and the look--the two grand departments of the work of advocacy--had proved effectual. Peter's conscience was all right, sound, and good; and hence he could find his home in the presence of his Lord--his holy, happy home.

[4] We have no record of Peter's first meeting with his Lord, after the resurrection.

Take another striking and beautiful evidence of a restored conscience.

Look at Peter in Acts iii. There he stands in the presence of a.s.sembled thousands of Jews, and boldly charges them with having "denied the Holy One and the Just"--the very thing which he himself had done though under circ.u.mstances very different. How could Peter do this? How could he have the face to speak so? Why not leave it to James or John to prefer this heavy charge? The answer is blessedly simple. Peter's conscience was so thoroughly restored, so perfectly at rest, because perfectly purged, that he could fearlessly charge the house of Israel with the awful sin of denying the Holy One of G.o.d. Was this the fruit of moral insensibility? Nay, it was the fruit of divine restoration. Had any one of the congregation gathered in Solomon's porch undertaken to challenge our apostle as to his own shameful denial of his Lord, we can easily conceive his answer. The man who had "wept bitterly" over his sin would, we feel a.s.sured, know how to answer such a challenge. Not that his bitter weeping was the meritorious ground of his restoration; nothing of the kind, it only proved the reality of the work of repentance in his soul. Moral insensibility is one thing, and a restored conscience, resting on the blood and advocacy of Christ, is quite another.

But there is another thing involved in a true work of restoration, and that is