THE STATE OF THE HEART.
This is of the very utmost importance in every instance. No restoration can be considered divinely complete which does not reach the very depths of the heart. And hence, when we turn back to the scenes on the sh.o.r.e of the sea of Tiberias, we find the Lord dealing very closely and very powerfully with the state of Peter"s heart. We cannot attempt to expatiate, much as we should like to do so, on one of the most affecting interviews in the entire volume of G.o.d. We can do little more than quote the inspired record, but that is quite enough.
It is deeply interesting to notice that there is no allusion--not the most remote--to past scenes, during that wonderful dinner, provided, cooked, and dispensed by the risen Lord! But "when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these?" Here Simon is recalled by the words of his faithful Lord to his self-confident profession. He had said, "Though all shall be offended, yet will not I." Then the searching question, three times repeated, evidently calls back the threefold denial.
Peter"s _heart_ is touched--the moral _root_ of the whole matter is reached. This was absolutely necessary in Peter"s case, and it is absolutely necessary in every case. The work of restoration can never be thorough unless the roots of things are reached and judged. Mere surface work will never do. It is of no use to crop the sprouts; we must get down to the depths, the hidden springs, the moral sources, and judge them in the very light of the divine presence.
This is the true secret of all genuine restoration. Let us ponder it deeply. We may rest a.s.sured it demands our most solemn consideration.
We are all too apt to rest satisfied with cropping off the sprouts that appear above the surface of our practical daily life, without getting at the roots; and the sad consequence is that the sprouts quickly appear again, to our sorrow and shame, and the dishonor of our Lord"s name. The work of self-judgment must be more profound if we would really make progress. We are terribly shallow, light, and flippant. We greatly lack depth, seriousness, and moral gravity. We want more of that heart-work which was wrought in Simon the son of Jonas on the sh.o.r.e of the sea of Tiberias. "Peter was grieved because He said unto him the third time, Lovest thou Me?" The knife of the divine Operator had reached the root of the moral disease, and that was enough. It was needful, but it was enough; and the grieved and self-judged Simon Peter has only to fall back upon the great fact that his Lord knew all things. "Lord, Thou knowest all things, Thou knowest that I love Thee." It is as though he had said, "Lord, it demands the eye of Omniscience itself to discern in the heart of the poor erring one a single spark of affection for Thee."
Reader, this truly is real work. We have before us a thoroughly restored soul--restored in conscience, restored in heart. And if it be asked, "What remains?" the answer is, We see a servant
RESTORED TO HIS WORK.
Some would tell us that if a man falls, he can never recover his position; and no doubt, under _government_, we must reap as we sow.
But _grace_ is another thing altogether. Government drove Adam out of Eden, and never replaced him there, but grace announced the victorious Seed of the woman. Government kept Moses out of Canaan, but grace conducted him to Pisgah"s top. Government sent a perpetual sword upon David"s house, but grace made the son of Bathsheba the wisest and wealthiest of Israel"s kings.
This distinction must never be lost sight of. To confound grace and government is to commit a very grave mistake indeed. We cannot attempt to enter upon this weighty subject here, having done so in one of our earlier volumes. But let the reader seek to understand it, and bear it ever in mind.
As to Simon Peter, we not only see him restored to the work to which he was called at the first, but to something even higher. "Feed My lambs--shepherd My sheep"--is the new commission given to the man who had denied his Lord with an oath. Is not this something beyond "catching men?" "When thou art restored, strengthen thy brethren." Can anything in the way of service be more elevated than shepherding sheep, feeding lambs, and strengthening brethren? There is nothing in all this world nearer or dearer to the heart of Christ than His sheep, His lambs, His brethren: and hence He could not have given Simon Peter a more affecting proof of His confidence than by committing to his care the dearest objects of His deep and tender love.
And then mark the closing words, "Verily, verily, I say unto thee, when thou wast _young_, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be _old_, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake He, signifying by what death he should glorify G.o.d. And when He had spoken this, He saith unto him, FOLLOW ME."
What weighty words are these! Who can tell their depth, power, and significance? What a contrast between Simon, "_young_," restless, forward, blundering, boastful, self-confident; and Peter, "_old_,"
subdued, mellowed, pa.s.sive, crucified! What a difference between a man walking whither he would, and a man following a rejected Lord along the dark and narrow pathway of the cross, home to glory!
CONCLUSION.
We could not close this series of papers without glancing, however cursorily, at the way in which our apostle discharged his various commissions. We see him "catching men;" opening the kingdom of heaven to the Jew and to the Gentile; and, finally, feeding and shepherding the lambs and sheep of the flock of Christ.
Elevated services these, for any poor mortal to be called to, and more especially for one who had fallen so deeply as Simon Peter. But the remarkable power with which he was enabled to fulfil his blessed service proved beyond all question the reality and completeness of his restoration. If, at the close of the Gospels, we see Peter restored in heart and conscience, in the Acts and in his epistles we see him restored to his work.
We cannot attempt to go into details; but a point or two must be briefly noticed. There is something uncommonly fine in Peter"s address in the third chapter of Acts. We can only quote a sentence or two: "The G.o.d of Abraham, and of Isaac, and of Jacob, the G.o.d of our fathers, hath glorified His Son Jesus; whom ye delivered up, and _denied Him_ in the presence of Pilate, when he was determined to let Him go. But _ye denied the Holy One and the Just_."
What a splendid evidence we have here of Peter"s complete restoration!
It would have been utterly impossible for him to charge his audience with having denied the Holy One if his own soul had not been fully and blessedly restored. Alas! he, too, had denied his Lord; but he had repented, and wept bitterly. He had been down in the depths of self-judgment, just where he desired to see every one of his hearers.
He had been face to face with his Lord, just where he longed to see them. He had been given to taste the sweetness, the freeness, the fulness, of the pardoning love of G.o.d, to prove the divine efficacy of the atonement and the prevalency of the advocacy of Christ. He was pardoned, healed, restored; and as such he stood in their presence a living and striking monument of that grace which he was unfolding to them, and which was amply sufficient for them as it had proved for him. "Repent ye, therefore, and be converted, that your sins may be blotted out."
Who could more distinctly and emphatically utter such precious words than the erring, restored and forgiven Peter? If any one of his audience had ventured to remind the preacher of his own history, what would he have said in reply? Doubtless he would have had little to say about himself, but much, very much, to say about that rich and precious grace which had triumphed over all his sin and failure--much, very much, about that precious blood which had canceled forever all his guilt, and given perfect peace to his conscience--much, very much, about that all-prevailing advocacy to which he owed his full and perfect restoration.
Peter was just the man to unfold to others those glorious themes in which he had so thoroughly learnt to find his strength, his comfort, and his joy. He had proved in no ordinary way the reality and stability of the grace of our Lord Jesus Christ. It was no mere empty theory, no mere doctrine or opinion, with him. It was all intensely real to him. His very life and salvation were bound up in it. He knew the heart of Christ in a very intimate way. He knew its infinite tenderness and compa.s.sion, its unswerving devotedness in the face of many stumbles, shortcomings, and sins; and hence he could bear the most distinct and powerful testimony to the whole house of Israel to the power of the name of Jesus, the efficacy of His blood, and the deep and infinite love of His heart. "His name, through faith in His name, hath made this man strong, whom ye see and know; yea, the faith which is by Him hath given him _this perfect soundness_ in the presence of you all."
What power in these words! How refreshing is the testimony to the peerless name of Jesus! It is perfectly delightful at all times, but specially so in this infidel day in which our lot is cast--a day so marked by the determined and persistent effort of the enemy to exclude the name of Jesus from every department.
Look where you will, whether it be in the domain of science, of religion, of philanthropy, or moral reform, and you see the same sedulous and diligently pursued purpose to banish the name of Jesus.
It is not said so in plain terms, but it is so nevertheless.
Scientific men, the professors and lecturers in our universities, talk and write about "the forces of nature" and the facts of science in such a way as practically to exclude the Christ of G.o.d from the whole field of nature. Scripture tells us, blessed be G.o.d, that by the Son of His love "All things were created that are in heaven, and that are in earth, visible and invisible, whether thrones or dominions, or princ.i.p.alities or powers: all things were created by Him and for Him: and He is before all things, and _by Him all things consist_." And again, speaking of the Son, the inspiring Spirit says, "Who being the brightness of G.o.d"s glory, and the express image of His person, and _upholding all things by the word of His power_, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." (Col. i., Heb. i.)
These pa.s.sages lead us to the divine root of the matter. They speak not of "the forces of nature," but of the glory of Christ, the power of His hand, the virtue of His word. Infidelity would rob us of Christ, and give us, instead, "the forces of nature." We vastly prefer our own beloved Lord. We delight to see His name bound up, indissolubly, with creation in all its vast and marvelous fields. We vastly prefer the eternal record of the Holy Ghost to all the finely-spun theories of infidel professors. We rejoice to see the name of Jesus bound up in every department of religion and philanthropy. We shrink with ever-increasing horror from every system, every club, every order, every a.s.sociation, that dares to shut out the glorious name of Jesus from its schemes of religion and moral reform. We do solemnly declare that the religion, the philanthropy, the moral reform, which does not make the name of Jesus its Alpha and its Omega, is the religion, the philanthropy and the moral reform of h.e.l.l. This may seem strong, severe, ultra, and narrow-minded, but it is our deep and thorough conviction, and we utter it fearlessly, in the presence of all the infidelity and superst.i.tion of the day.
But we must return to our apostle"s discourse, which has wakened up those glowing sentiments in the very depths of the soul.
Having charged home their terrible sin upon the consciences of his hearers, he proceeds to apply the healing, soothing balm of the gospel, in words of marvelous power and sweetness: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things which G.o.d before had showed by the mouth of all His prophets that Christ should suffer, _He hath so fulfilled_." Nothing can exceed the grace of this. It recalls the words of Joseph to his troubled brethren: "It was not you that sent me hither, but G.o.d." Such is the exquisite grace of our Lord Jesus Christ, such the infinite love and goodness of our G.o.d.
"Repent ye, therefore, and be converted, that your sins may be blotted out, when the time of refreshing shall come from (or by) the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of rest.i.tution of all things, which G.o.d hath spoken by the mouth of all His holy prophets since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your G.o.d raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you. And it shall come to pa.s.s that every soul which will not hear that Prophet shall be destroyed from among the people.
Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which G.o.d made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. _Unto you first_ G.o.d, having raised up His Son Jesus, _sent Him to bless you_, in turning away every one of you from his iniquities."
Thus did this dear and honored apostle, in the power of the Holy Ghost, throw wide open the kingdom of heaven to the Jews, in pursuance of his high commission as recorded in the sixteenth chapter of the Gospel of Matthew. It is what we may well call a splendid testimony, from first to last. Most gladly would we linger over it; but our limited s.p.a.ce forbids. We can only commend it to the earnest study of the reader, and pa.s.s on, for a few moments, to the tenth chapter of Acts which records the opening of the kingdom to the Gentile.
We a.s.sume that the reader understands the truth in reference to the keys of the kingdom of heaven being committed to Peter. We shall not therefore occupy his time or our own in combating the ignorant superst.i.tion which attributes to our apostle what we may rest a.s.sured he would have rejected with intense and holy horror, namely, the power to let souls into heaven. Detestable folly! which, while it obstinately refuses Christ, who is G.o.d"s _only_ way to heaven, will blindly build upon some poor sinful mortal like ourselves who himself was a debtor to the sovereign grace of G.o.d and the precious blood of Christ for his entrance into the Church on earth and into heaven above.
But enough of this. All intelligent Christians understand that the apostle Peter was commissioned, by his Lord and ours, to open the kingdom of heaven to both Jew and Gentile. To him were committed the keys, not of the Church, nor yet of heaven, but of "the kingdom of heaven;" and we find him using them in Acts iii. and x.
But he was by no means so alert in taking up the latter as he was in taking up the former. Prejudice--that sad hindrance then, now, and always--stood in the way. He needed to have his mind enlarged to take in the divine purpose in respect to the Gentiles. To one trained amid the influences of the Jewish system, it seemed one thing to admit Jews into the kingdom, and quite another to admit Gentiles. Our apostle had to get further instruction in the school of Christ ere his mind could take in the "no difference" doctrine. "Ye know," he says to Cornelius, "how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation." Thus had it been in days gone by; but now all was changed. The middle wall was broken down--the barriers were swept away; "G.o.d hath shewed me that I should not call any man common or unclean." He had seen, in a vessel which came from heaven, and returned thither, "_all manner_ of fourfooted beasts," and a voice from heaven had commanded him to slay and eat.
This was something new to Simon Peter. It was a wonderful lesson he was called to learn on the housetop of Simon the tanner. He was there, for the first time, taught that "G.o.d is no respecter of persons," and that what G.o.d hath cleansed no man may call common.
All this was good and healthful for the soul of our apostle. It was well to have his heart enlarged to take in the precious thoughts of G.o.d--to see the old barriers swept away before the magnificent tide of grace flowing from the heart of G.o.d over a lost world--to learn that the question of "clean" or "unclean" was no longer to be decided by an examination of hoofs and habits (Lev. xi.)--that the same precious blood of Christ which could cleanse a Jew could cleanse a Gentile also; and, moreover, that the former needed it just as much as the latter.
This, we repeat, was most valuable instruction for the heart and understanding of Simon Peter; and if the reader wants to know how far he took it in and appreciated it, he has but to turn to Acts xv. and read the apostle"s own commentary upon the matter. The Church had reached a solemn crisis. Judaizing teachers had begun their terrible work. They would fain bring the Gentile converts under the law. The occasion was intensely interesting and deeply important--yea, solemnly momentous. The very foundations were at stake. If the enemy could but succeed in bringing the Gentile believers under the law, all was gone.
But, all praise to our ever-gracious G.o.d, He did not abandon His Church to the power or wiles of the adversary. When the enemy came in like a flood, the Spirit of the Lord raised up a standard against him.
A great meeting was convened--not in some obscure corner, but at Jerusalem, the very centre and source of all the religious influence of the moment--the very place, too, from whence the evil had emanated.
G.o.d took care that the great question should not be decided at Antioch by Paul and Barnabas, but at Jerusalem itself, by the unanimous voice of the apostles, elders, and the whole Church, governed, guided and taught by G.o.d the Holy Ghost.
At this great meeting our apostle delivered himself in a style that stirs the very deepest springs of our spiritual life. Hear his words: "And when there had been much disputing"--Alas! how soon the miserable disputing began--"Peter rose up and said unto them, Men, brethren, ye know how that a good while ago G.o.d made choice among us that the Gentiles by my mouth should hear the word of the gospel, and believe.
And G.o.d, which knoweth the hearts, bare them witness, giving them the Holy Ghost even as He did unto us, and put _no difference between us and them_, purifying their hearts by faith. Now, therefore, _why tempt ye G.o.d_ to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that by the grace of our Lord Jesus Christ we shall be saved _even as they_."
This is morally grand. He does not say, "They shall be saved even as we." No; but "We shall be saved even as they"--on the same ground, after the same model, in the same way. The Jew comes down from his lofty dispensational position, only too thankful to be saved, just like the poor Gentile, by the precious grace of our Lord Jesus Christ.
How those words of the apostle of the circ.u.mcision must have refreshed and delighted the heart of Paul as he sat at this never-to-be-forgotten meeting! Not that Paul sought in any way the countenance, the support, or authority of man. He had received his gospel and his commission, not from Peter, but from Peter"s Lord; and from Him, too, not as the Messiah on earth, but as the risen and glorified Son of G.o.d in heaven.
Still, we cannot doubt that the testimony of his beloved fellow-laborer was deeply interesting and cordially welcome to the apostle of the Gentiles. We can only say, Alas! alas! that there should have been aught in the after-course of that fellow-laborer in the smallest degree inconsistent with his splendid testimony at the conference. Alas! that Peter"s conduct at Antioch should vary so much from his words at Jerusalem. See Gal. ii.
But such is man, even the best of men, if left to himself. And the higher the man is, the more mischief he is sure to do if he makes a stumble. We shall not, however, dwell on the sad and painful scene at Antioch, between those two most excellent servants. They are both now in heaven, in the presence of their beloved Lord, where the remembrance of past failure and sin only enhances the value of that blood which cleanseth from all sin, and of that grace which reigns, through righteousness, unto eternal life, by Jesus Christ our Lord.
The Holy Ghost has thought proper to record the fact that our apostle failed in frankness and integrity at Antioch; and further, that the blessed apostle of the Gentiles had to withstand him to the face; but we are not going to expatiate upon it. We would profit by it, as well we may, for it is full of deep instruction and solemn warning. If such a one as the apostle Peter, after all his experience, his fall and restoration, his long course of service, his intimate acquaintance with the heart of Christ, all the instruction he had received, all his gifts and knowledge, all his powerful preaching and teaching--if such a one as this could, after all, dissemble through fear of man, or to hold a place in man"s esteem, what shall we say for ourselves? Simply this:
"O Lamb of G.o.d, still keep me close to Thy pierced side; "Tis only there in safety and peace I can abide.
When foes and snares surround me, when l.u.s.ts and fears within, The grace that sought and found me, alone can keep me clean."
May the Lord greatly bless to our souls our meditation on the history of Simon Peter! May his life and its lessons be used of the Holy Ghost to deepen in our souls the sense of our own utter weakness and of the matchless grace of our Lord Jesus Christ.