We propose, in dependence upon the Spirit"s guidance, to write a few papers on the life and ministry of the blessed servant of Christ whose name stands at the head of this paper. We shall trace him through the Gospels, through the Acts, and through the Epistles, for he appears in all the three grand divisions of the New Testament. We shall meditate upon his call, upon his conversion, his confession, his fall, his restoration; in a word, we shall glance at all the scenes and circ.u.mstances of his remarkable history, in which we shall find, if we mistake not, many valuable lessons which we may well ponder. May the Lord the Spirit be our Guide and Teacher!
For the earliest notice of Simon Peter, we must turn to the first chapter of the Gospel of John. Here we find, at the very outset, a scene full of interest and instruction. Amongst those who had been gathered by the powerful ministry of John the Baptist there were two men who heard him deliver his glowing testimony to the Lamb of G.o.d. We must quote the words: "Again the next day after John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of G.o.d."
These words fell with peculiar power upon the hearts of two of John"s disciples. Not that the words were specially addressed to them; at least, we are not told so. But they were words of life, freshness, and power--words welling up from the depths of a heart that had found an object in the person of Christ. On the preceding day, John had spoken of the work of Christ. "Behold the Lamb of G.o.d, which taketh away the sin of the world." And again, "The same is he which baptizeth with the Holy Ghost."
But let the reader note particularly John"s testimony to the _person_ of the Lamb of G.o.d. "John stood," riveted, no doubt, by the object which filled the vision of his soul. "And looking upon Jesus, as he walked, he said, Behold the Lamb of G.o.d." It was this that went right to the very heart of the two disciples who stood beside him, and so affected them that they left their master to follow this new and infinitely more glorious Object that had been presented to their notice.
There is always immense moral power in the testimony that emanates from an absorbed heart. There is nothing formal, official, or mechanical, in such testimony. It is the pure fruit of heart communion; and there is nothing like it. It is not the mere statement of true things about Christ. It is the heart occupied and satisfied with Christ. It is the eye riveted, the heart fixed, the whole moral being centred and absorbed in that one commanding object that fills all heaven with His glory.
This is the kind of testimony we so much want both in our private life and in our public reunions. It is this that tells, with such marvelous power, on others. We never can speak effectively for Christ, unless our hearts are filled with Him. And so it is also, in reference to our meetings. When Christ is the one absorbing object of every heart, there will be a tone and an atmosphere which must tell in some way or other on all who enter the place. There may not be much gift, not much teaching--very little charm in the singing, for persons of musical taste; but oh! there is heart-enjoyment of Christ. His name is as ointment poured forth. Every eye is fixed on Him; every heart is centred in Him; He is the commanding object--the satisfying portion.
The unanimous voice of the a.s.sembly seems to say, "Behold the Lamb of G.o.d," and this must produce its own powerful effect, either in attracting souls to Him, or in convincing them that the people in that a.s.sembly have gotten something of which they know nothing at all.
But let us note particularly the effect produced on the two disciples of John. "They heard him speak and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye?
They said unto Him, Rabbi--which is to say, being interpreted, Master--where dwellest thou? He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day; for it was about the tenth hour." Thus the blessed testimony of the Baptist led them to follow Jesus, and as they followed on, fresh light was poured upon their path, and they found themselves, at length, in the very abode of that One of whom they had heard their master speak.
Nor was this all, though it was much--with their own hearts" deepest longings satisfied. There was now that delightful going out after others which must, in every instance, be the result of close personal acquaintance and occupation with the Person of Christ. "One of the two which heard John, and followed Jesus, was Andrew, Simon Peter"s brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
And he brought him to Jesus."
Here is something which we may well ponder. See how the circle of blessing widens! See the result of a single sentence uttered in truth and reality! It might seem to a carnal observer as though John had lost by his testimony. Far from it. That honored servant found his joy in pointing souls to Jesus. He did not want to link them on to himself, or to gather a party round himself. "John bare witness of Him, and cried saying, This was He of whom I spake, He that cometh after me is preferred before me." And again, "This is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they ask him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees." What a fine moral lesson for Pharisees to be set down to!
"And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth One among you, whom ye know not. He it is, who coming after me is preferred before me, whose shoe"s latchet I am not worthy to unloose."
It is not very likely that the man who could give such answers, and bear such a testimony, would be, in the smallest degree, affected by the loss of a few disciples. But, in good truth it was not loosing them when they followed Jesus and found their abode with Him. Of this we have the very finest evidence that could be furnished, from John"s own lips, in reply to those who evidently thought that their master might possibly feel at being left in the shade. "They came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all come to Him.
John answered and said, _A man can receive nothing, except it be given him from heaven_. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom"s voice: _this my joy therefore is fulfilled. He must increase, but I must decrease_" (John iii. 26-30).
n.o.ble words! It was the joy of this most ill.u.s.trious servant--this greatest of woman-born, to hide himself behind his Master, and find all his personal springs in Him. As to himself, he was but a voice. As to his work, he was only baptizing with water, he was not worthy to loose the latchet of his Master"s shoe.
Such was John. Such the man whose glowing testimony led the brother of Simon Peter to the feet of the Son of G.o.d. The testimony was clear and distinct, and the work deep and real in the souls of those who received it.
It does the heart good to note the simple, earnest, forcible words of Simon"s brother, Andrew. He is able to say, without reserve or hesitation, "_We have found_ the Messias." It was this that led him to look after his brother. He lost no time. Saved and blessed himself, he would, at once, begin to lead his brother into the same blessing.
How simple! How morally lovely! How divinely natural! No sooner had he found the Messias, than he went in search of his brother to tell him of his joy. It must ever be thus. We cannot doubt for a moment, that the actual finding Christ for ourselves is the true secret of looking after others. There is no uncertainty in Andrew"s testimony--no wavering--no doubting or fearing. He does not even say, "I hope I have found." No; all is clear and distinct; and, we may say, with all possible a.s.surance, it would not have done Simon Peter much good had it been anything else. An uncertain sound is not much use to any one.
It is a grand point to be able to say, "_I have found Christ_."
Reader, can you say it? Doubtless, you have heard of Him. It may be you have heard from the lips of some ardent lover of Jesus, "Behold the Lamb of G.o.d." But have you followed that blessed One? If so, you will long to find some one to whom you can speak of your newly found treasure, and bring him to Jesus. Begin at home. Get hold of your brother, or your sister, or your companion, your fellow-student, your fellow-shopman, your fellow-workman, your fellow-servant, and whisper lovingly, but clearly and decidedly, into his ear, "I have found Jesus. Do come, taste and see how gracious He is. Come! oh do come to Jesus." Remember this was the way that the great apostle Peter was first called. He first heard of Jesus from the lips of his own brother Andrew. This mighty workman--this great preacher who was blessed, on one occasion, to three thousand souls--who opened the Kingdom of heaven to the Jew in Acts iii. and to the Gentile in Acts x.--this blessed servant was brought to Christ by the hand of his own brother in the flesh.
PART II.
The notice which we have of our apostle, in John i., is very brief indeed, though, doubtless, there is much wrapped up in it. "Andrew first findeth his own brother, Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, He said, Thou art Simon, the son of Jonas: thou shalt be called Cephas, which is by interpretation, A stone."
Now, we have no record here of any deep spiritual work in the soul of Simon. We are told his name in the old creation, and his name in the new; but there is no allusion whatever to those deep exercises of soul of which we know he was the subject. For these we must ask the reader to turn for a few moments to Luke v., where we have a marvelous piece of divine workmanship.
"And it came to pa.s.s that, as the people pressed upon Him to hear the word of G.o.d, He stood by the lake of Gennesaret, and saw two ships standing by the lake; but the fishermen were gone out of them, and were washing their nets. And He entered into one of the ships, which was Simon"s, and prayed him that he would thrust out a little from the land. And He sat down, and taught the people out of the ship."
Mark especially the moral grace that shines here. "He _prayed_ him that he would thrust out _a little_ from the land." Though Lord of all creation--Possessor of heaven and earth--He nevertheless, as the lowly, gracious Man, courteously owns Simon"s proprietorship, and asks, as a favor, that he would thrust out _a little_ from the sh.o.r.e.
This was morally lovely, and we may rest a.s.sured it produced its own effect upon the heart of Simon.
"Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught." Simon was about to be well paid for the loan of his boat. "And Simon, answering, said unto Him, Master, we have toiled all the night, and have taken nothing; nevertheless, at Thy word, I will let down the net." There was power, as well as grace, in that word! "And when they had this done, they enclosed a great mult.i.tude of fishes; and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink." Neither their nets nor their ships were able to sustain the fruit of divine power and goodness. "When Simon Peter saw it, he fell down at Jesus" knees, saying, Depart from me; for I am a sinful man, O Lord."
Here, then, we have the great practical effect produced in Peter"s soul by the combined action of grace and power. He is brought to see himself in the light of the divine presence, where alone self can be truly seen and judged. Simon had heard the word of Jesus addressed to the mult.i.tude on the sh.o.r.e. He had felt the sweet grace and moral beauty of His way towards himself. He had marked the display of divine power in the astonishing draught of fish. All told powerfully upon his heart and conscience, and brought him on his face before the Lord.
Now this is what we may call a genuine work of conviction. Simon is in the place of true self-judgment--a very blessed place indeed--a place from which all must start if they are to be much used in the Lord"s work, or if, indeed, they are ever to exhibit much depth or stability in the divine life. We need never look for any real power or progress unless there is a deep and solid work of the Spirit of G.o.d in the conscience. Persons who pa.s.s rapidly into what they call peace, are apt to pa.s.s as rapidly out of it again. It is a very serious thing indeed to be brought to see ourselves in the light of G.o.d"s presence, to have our eyes opened to the truth of our past history, our present condition, and our future destiny. Simon Peter found it so in his day, and so have all those who have been brought to a saving knowledge of Christ. Hearken to Isaiah"s words, when he saw himself in the powerful light of the divine glory. "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: _for mine eyes have seen the King, the Lord of hosts_." So also in the case of the patriarch, Job. "I have heard of Thee by the hearing of the ear; but now _mine eye_ _seeth Thee_. Wherefore _I abhor myself_, and repent in dust and ashes."
These glowing utterances reveal a deep and genuine work in both the patriarch and the prophet. And surely our apostle occupied the same moral ground when he exclaimed, from the very depths of a broken heart, "Depart from me; for I am a sinful man, O Lord." If Simon is to be called Cephas, he must be thoroughly broken up, and brought to the end of himself. If he is to be used to catch men, he must learn, in a divine way, man"s true condition. If he is to teach others that "all flesh is as gra.s.s," he must learn the application of this great truth to his own heart.
Thus it is in every case. Look at Saul of Tarsus. What mean those three days of blindness, during which he neither did eat nor drink?
May we not confidently affirm that they were serious days, perhaps the most serious in the entire history of that remarkable man? They were, doubtless, days in the which he was led down to the most profound depths of his moral being, the deepest roots of his history, his nature, his character, his conduct, his religion. He was led to see that his whole life had been a terrible mistake, an awful lie; that his very career as a religious man had been one of mad rebellion against the Christ of G.o.d. All this, we may feel a.s.sured, pa.s.sed in solemn and soul-subduing review before the soul of this deeply, because divinely, convicted man. His repentance was no superficial work; it was deep and thorough; it left its impress upon the whole of his after course, character, and ministry. He, too, like Simon, was brought to the end of himself, and there he found an Object that not only met his deepest need, but also perfectly satisfied all the cravings and aspirations of his renewed being.
Now, we must confess we delight in contemplating a spiritual work of this kind. It is truly refreshing to dwell upon conversions of this type. We greatly fear that in much of the work of our time there is a sad lack of depth and spiritual power, and, as a consequence, a lack of stability in the Christian character, of depth and permanency in the Christian course. It may be that those of us who are engaged in the work of evangelization are feeble and shallow in the divine life ourselves, that we are not near enough to Christ to understand how to deal with souls; that we do not know how to present the truth from G.o.d"s side of it; that we are more desirous of showing out how the sinner"s need is met, than how the glory of G.o.d is secured and maintained. We do not, perhaps, sufficiently press the claims of truth and holiness upon the consciences of our hearers. There is a want of fulness in the presentation of the truth of G.o.d, too much harping upon one string; there is a barrenness and dreary monotony in the preaching, arising from lack of abiding near the fountain head, and drinking into our own souls from the inexhaustible springs of grace and truth in the Person and work of Christ. Perhaps, too, we are more occupied with ourselves and our preaching than with Christ and His glory; more anxious to be able to parade the results of our work, than to be a sweet savour of Christ to G.o.dward.
We cannot but feel the weight and seriousness of these considerations for all who take part in the work of the gospel. We certainly do need to be more in the presence of G.o.d in reference to our service, for we cannot, by any possibility, hide from ourselves the fact, in reference to the preaching of this our day, that the fruit is small in quant.i.ty, and poor in quality. We desire to bless G.o.d for any display of His grace and power in souls; though we are by no means able to accredit as genuine much that is boastfully paraded in the way of conversion.
What we long for is a deep, genuine unmistakable work of the Holy Ghost; a work which will prove itself, beyond all contradiction, by its permanent results in the life and character. It is one thing to reckon up and publish a number of cases of conversion, and quite another to see these cases made good in actual fact. The Holy Ghost can, and does, tell us at times in the page of inspiration the number of souls converted. He tells us of three thousand on one occasion. He can do so, because He knows perfectly all about it. He can read the heart. He can distinguish between the spurious and the genuine. But when men undertake to count up and publish the number of their converts, we must receive their statements with considerable reserve and caution.
Not that we would be suspicious. G.o.d forbid; yea, we would earnestly cultivate a hopeful temper of soul. Still, we cannot but feel that it is better, in every case, to let the work speak for itself. All that is really divine is sure to be found, even though it be after many days; whereas, on the other hand, there is immense danger, both for the workman and his work, in an eager and hasty reckoning up and publishing of results.
But we must return to the lake of Gennesaret, and dwell for a moment on the lovely grace that shines forth in our Lord"s dealing with Simon Peter. The work of conviction was deep and real. There could be no mistaking it. The arrow had entered the heart, and gone right to its very centre. Peter felt and owned that he was a man full of sin. He felt he had no right to be near such an one as Jesus; and yet we may truly say he would not for worlds have been anywhere else. He was perfectly sincere in saying, "Depart from me," though we cannot but believe he had an inward conviction that the blessed One would do nothing of the kind. And if he had, he was right. Jesus could never depart from a poor broken-hearted sinner--no, never. It was His richest, deepest, joy to pour the healing balm of His love and grace into a wounded soul. It was His delight to heal the broken heart. He was anointed for that work, and it was His meat and His drink to do it, blessed forever be His holy name!
"And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men." Here was the divine response to the cry of a contrite heart. The wound was deep, but the grace was deeper still. The soothing hand of a Saviour-G.o.d applied the precious balm. Simon was not only convicted, but converted. He saw himself to be a man full of sin, but he saw the Saviour full of grace; nor was it possible that his sin could be beyond the reach of that grace. Oh, no, there is grace in the heart of Jesus, as there is power in His blood, to meet the very chief of sinners. "Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook _all_, and followed Him."
This was real work. It was a _bona fide_ case, as to which there could be no question; a case of conviction, conversion, and consecration.
PART III.
We closed our last paper with these suggestive words, "_They forsook all, and followed Him_"--words expressive, at once, of thorough separation from the things of time and of nature, and of whole-hearted consecration to Christ and His interests.
Both these we see in Simon Peter. There was a deep and blessed work wrought in his soul at the lake of Gennesaret. He was given to see himself, in the light of the divine presence, where alone self can be really seen and judged. We have no reason to suppose that, viewed from a human standpoint, Simon was worse than his neighbors. On the contrary, it is more than probable, that so far as his outward life was concerned, it was more blameless than that of many around him. He was not, like the great apostle of the Gentiles, arrested at the very height of a mad career of rebellion against Christ and His cause. He is introduced to us, by the inspired historian, in the pursuit of his quiet and honest calling as a fisherman.
But then Scripture expressly informs us that, "There is no difference, for all have sinned, and come short of the glory of G.o.d" (Rom. iii.).
And it repeats this statement, in chap. x. of the same epistle, basing it upon another footing, "There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him."
Reader, see that you really understand this most important doctrine.
It is not that there are not broad lines of distinction, in a moral and social point of view, between men. Most a.s.suredly there are such.
There is, for example, a vast difference between the wretched drunkard who comes home, or is carried home, night after night, worse than a beast, to his poor broken-hearted wife and squalid, starving children, and a sober, industrious man, who realizes his responsibility as a husband and a father, and seeks to fulfil the duties attaching to such relationships.
Now, we judge it would be a very great mistake indeed to ignore such a distinction as this. We believe that G.o.d, in His moral government of the world, recognizes it. Contrast, for a moment, the drunkard"s home with that of the sober man. Yea, contrast their whole career, their social position, their course and character. Who can fail to recognize the amazing difference between the two? There is a certain way of presenting what is called, "The no-difference doctrine" which, to say the least of it, is far from judicious. It does not allow the margin which, as we believe, Scripture suggests, wherein to insert great social and moral distinctions between men and men--distinctions which only blindness itself can refuse to see. If we look at the present government of G.o.d, we cannot but see that there is a very serious difference indeed between one man and another. Men reap as they sow.
The drunken spendthrift reaps as he sows; and the sober, industrious, honest man reaps as he sows. The enactments of G.o.d"s moral government are such as to render it impossible for men to escape, even in this life, the consequences of their ways.
Nor is this all. Not only does G.o.d"s present government take cognizance of the conduct of men, causing them to reap, even here, the due reward of their deeds but when Scripture opens to our view, as it does in manifold places, the awful judgment to come, it speaks of "books being opened." It tells us that men "shall be judged _every man according to their works_." In short, we have close and accurate discrimination, and not a promiscuous huddling of men and things.
And further, be it remembered, that the word of G.o.d speaks of degrees of punishment. It speaks of "few stripes" and "many stripes." It uses such words as "more tolerable" for one than another.
What mean such words, if there be not varied grounds of judgment, varied characters of responsibility, varied measures of guilt, varied degrees of punishment? Men may reason; but "the Judge of all the earth will do right." It is of no possible use for people to argue and discuss. Every man will be judged and punished according to his deeds.