Training of the Twelve
by A.B. Bruce

John 17.

The prayer uttered by Jesus at the close of His farewell address to His disciples, of unparalleled sublimity, whether we regard its contents or the circumstances amid which it was offered up, it was for years our fixed purpose to pass over in solemn, reverent silence, without note or comment. We reluctantly depart from our intention now, constrained by the considerations that the prayer was not offered up mentally by Jesus, but in the hearing and for the instruction of the eleven men present; that it has been recorded by one of them for the benefit of the Church in all ages; and that what it hath pleased God to preserve for our use we must endeavor to understand, and may attempt to interpret.

The prayer falls naturally into three divisions, in the first of which Jesus prays for Himself, in the second for His disciples, and in the third for the Church which was to be brought into existence by their preaching.

The prayer of Jesus for Himself (vers. 1-5.) contains just one petition, with two reasons annexed. The petition is, "Father, the hour is come, glorify Thy Son;" in which the manner of address, simple, familiar, confidential, is noteworthy. "Father!"--such is the first word of the prayer, six times repeated in its course, with or without epithet attached, and the name which Jesus gives to Him to whom His prayer is addressed. He speaks to God as if He were already in heaven, as indeed He expressly says He is a little farther on: "Now I am no more in the world."

The significant phrase, "the hour is come," is it not less worthy of notice. How much it expresses!--filial obedience, filial intimacy, filial hope and joy. The hour! It is the hour for which He has patiently waited, which He has looked forward to with eager expectation, yet has never sought to hurry on; the hour appointed by His Father, about which Father and Son have always had an understanding, and of which none but they have had any knowledge. That hour is come, and its arrival is intimated as a plea in support of the petition: "Thou knowest, Father, how patiently I have waited for what I now ask, not wearying in well-doing, nor shrinking from the hardships of my earthly lot. Now that my work is finished, grant me the desire of my heart, and glorify me."

"Glorify me," that is, "take me to be with Thyself." The prayer of Jesus is that His Father would be pleased now to translate Him from this world of sin and sorrow into the state of glory He left behind when He became man. Thus He explains His own meaning when He repeats His request in a more expanded form, as given in the fifth verse: "And now, O Father, glorify Thou me with Thine own self, with the glory I had with Thee before the world was," i.e. with the glory He enjoyed in the bosom of the Father before His incarnation as God's eternal Son.

It is observable that in this prayer for Himself Jesus makes no allusion to His approaching sufferings. Very shortly after, in Gethsemane, He prayed: "O my Father, if it be possible, let this cup pass from me!" But here is no mention of the cup of sorrow, but only of the crown of glory. For the present heaven is in full view, and its anticipated glories make Him oblivious of every thing else. Not till He is gone out into the night do the sulphurous clouds begin to gather which overshadow the sky and shut out the celestial world from sight. Yet the coming passion, though not mentioned, is virtually included in the prayer. Jesus knows that He must pass through suffering to glory, and that He must behave Himself worthily under the last trial, in order to reach the desired goal. Therefore the uttered prayer includes this unuttered one: "Carry me well through the approaching struggle; let me pass through the dark valley to the realms of light without flinching or fear."[26.1

The first reason annexed to the prayer is, "That Thy Son also may glorify Thee." Jesus seeks His own glorification merely as a means to a higher end, the glorification of God the Father. And in so connecting the two glorifyings as means and end, He but repeats to the Father what He had said to His disciples in His farewell address. He had told them that it was good for them that He should go, as not till His departure would any deep impression be made on the world's conscience with respect to Himself and His doctrine. He now tells His Father in effect: "It is good for Thy glory that I leave the earth and go to heaven; for henceforth I can promote Thy glory in the world better there than by a prolonged sojourn here." To enforce the reason, Jesus next declares that what He desires is to glorify the Father in His office as the Saviour of sinners: "As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him."[26.2] Interpreted in the light of this sentence, the prayer means: "Thou sentest me into the world to save sinners, and hitherto I have been constantly occupied in seeking the lost, and communicating eternal life to such as would receive it. But the time has come when this work can be best carried on by me lifted up. Therefore exalt me to Thy throne, that from thence, as a Prince and a Saviour, I may dispense the blessings of salvation."

It is important to notice how Jesus defines His commission as the Savior. He represents it at once as concerning all flesh, and as specially concerning a select class, thus ascribing to His work a general and a particular reference, in accordance with the teaching of the whole New Testament, which sets forth Christ at one time as the Saviour of all men, at another as the Saviour of His people, of the elect, of His sheep, of those who believe. This style of speaking concerning the redeeming work of our Saviour it is our duty and our privilege to imitate, avoiding extremes, both that of denying or ignoring the universal aspects of Christ's mission, and that of maintaining that He is in the same sense the Saviour of all, or that He will and must eventually save all. Both extremes are excluded by the carefully selected words of Jesus in His intercessory prayer. On the one hand, He speaks of all flesh as belonging to His jurisdiction as the Saviour of humanity at large as the mass into which the leaven is to be deposited, with a view to leavening the whole lump. On the other hand, there is an obvious restriction on the universality of the first clause in the terms of the second. The advocates of universal restoration have no support for their tenet here. They may indeed ask: If Jesus has power over all flesh, is it credible that He will not use it to the uttermost? In reply, we shall not seek to evade the question, by resolving the power claimed into a mere mediatorial sovereignty over the whole solely for the sake of a part, because we know that the elect part is chosen not merely for its own sake, but also for the sake of the whole, to be the salt of the earth, the light of the world, and the leaven to leaven the corrupt mass.[26.3] We simply observe that the power of the Saviour is not compulsory. Men are not saved by force as machines, but by love and grace as free beings; and there are many whom brooding love would gather under its wings who prefer remaining outside to their own destruction.

The essence of eternal life is defined in the next sentence of the prayer, and represented as consisting in the knowledge of the only true God, and of Jesus Christ His messenger, knowledge been taken comprehensively as including faith, love, and worship, and the emphasis lying on the objects of such knowledge. The Christian religion is here described in opposition to paganism on the one hand, with its many gods, and to Judaism on the other, which, believing in the one true God, rejected the claims of Jesus to be the Christ. It is further so described as to exclude by anticipation Arian and Socinian views of the person of Christ. The names of God and of Jesus are put on a level as objects of religious regard, whereby an importance is assigned to the latter incompatible with the dogma that Jesus is a mere man. For eternal life cannot depend on knowing any man, however wise and good: the utmost that can be said of the benefit derivable from such knowledge is that it is helpful towards knowing God better, which can be affirmed not only of Jesus, but of Moses, Paul, John, and all the apostles.

It may seem strange that, in addressing His Father, Jesus should deem it needful to explain wherein eternal life consists; and some, to get rid of the difficulty, have supposed that the sentence is an explanatory reflection interwoven into the prayer by the evangelist. Yet the words were perfectly appropriate in the mouth of Jesus Himself. The first clause is a confession by the man Jesus of His own faith in God His Father as the supreme object of knowledge; and the whole sentence is really an argument in support of the prayer, Glorify Thy Son. The force of the declaration lies in what it implies respecting the existing ignorance of men concerning the Father and His Son. It is as if Jesus said: Father, Thou knowest that eternal life consists in knowing Thee and me. Look around, then, and see how few possess such knowledge. The heathen world knoweth Thee not--it worships idols: the Jewish world is equally ignorant of Thee in spirit and in truth; for, while boasting of knowing Thee, it rejects me. The whole world is overspread with a dark veil of ignorance and superstition. Take me out of it, therefore, not because I am weary of its sin and darkness, but that I may become to it a sun. Hitherto my efforts to illuminate the darkness have met with small success. Grant me a position from which I can send forth light over all the earth.

But why does the Saviour here alone, in the whole Gospel history, call Himself Jesus Christ? Some see in this compound name, common in the apostolic age, another proof that this verse is an interpolation. Again, however, without reason, for the style in which Jesus designates Himself exactly suits the object He has in view. He is pleading with the Father to take Him to glory, that He may the more effectually propagate the true religion. What more appropriate in this connection than to speak of Himself objectively under the name by which He should be known among the professors of the true religion?

The second reason pleaded by Jesus in support of His prayer, is that His appointed service has been faithfully accomplished, and now claims its guerdon: "I have glorified Thee on the earth: I have finished the work which Thou gavest me to do. Now, therefore, glorify Thou me."[26.4] The great Servant of God speaks here not only with reference to the past, but by anticipation with reference to His passion already endured in purpose; so that the "I have finished" of the prayer is equivalent in meaning to the "It is finished" spoken from the cross. And what He says concerning Himself is true; the declaration, though one which no other human being could make without abatement, is on His part no exaggerated, boastful piece of self-laudation, but the sober, humble utterance of a conscience void of offence towards God and towards men. Nor can we say that the statement, though true, was ultroneous and uncalled for. It was necessary that Jesus should be able to make that declaration; and though the fact declared was well known to God, it was desirable to proclaim in the hearing of the eleven, and unto the whole Church through their record, the grounds on which His claim to be rewarded with glory rested, for the strengthening of faith. For as our faith and hope towards God are based on the fact that Jesus Christ was able to make the declaration in question, so they are confirmed by the actual making of it, His protestation that He has kept His covenant of work being to us, as it were, a seal of the covenant of grace, serving the same end as the sacrament of the Supper.

Having offered this brief petition for Himself, Jesus proceeded to pray for His disciples at much greater length, all that follows having reference to them mainly, and from the sixth to the twentieth verse 6-20] referring to them exclusively. The transition is made by a special declaration, applying the general one of the preceding sentence to that part of Christ's personal work which consisted in the training of these men: "I have manifested Thy name unto the men whom Thou gravest me out of the world."[26.5] After this introductory statement follows a short description of the persons about to be prayed for. Jesus gives His disciples a good character. First, scrupulously careful not to exaggerate the importance of the service He has rendered in training them for the apostolate, He acknowledges that they were good when He got them: "Thine they were, and Thou gavest them me:" they were pious, devout men, God-taught, God-drawn, God-given. Then He testifies that since they had been with Him they had sustained the character they had when they joined His company: "They have kept Thy word." And finally, He bears witness that the men whom His Father had given Him had been true believers in Himself, and had received all His words as the very truth of God, and Himself as one sent forth into the world by God.[26.6] Here, surely, is a generous eulogy on disciples, who, while sincere and devoted to their Master, were, as we know, exceedingly faulty in conduct, and slow to learn.

Having thus generously praised His humble companions, Jesus intimates His intention to pray for them: "I pray for them." But the prayer comes not just yet; for some prefatory words must be premised, to give the prayer more emphasis when it does come. First, the persons prayed for are singled out as for the moment the sole objects of a concentrated solicitude. "I pray for them: I pray not for the world."[26.7] The design of Jesus in making this statement is not, of course, to intimate the absolute exclusion of the world from His sympathies. Not exclusion, but concentration in order to eventual inclusion, is His purpose here. He would have His Father fix His special regards on this small band of men, with whom the fortunes of Christianity are bound up. He prays for them as a mother dying might pray exclusively for her children,--not that she is indifferent to the interest of all beyond, but that her family, in her solemn situation, is for her the natural legitimate object of an absorbing, all-engrossing solicitude. He prays for them as the precious fruit of His life-labor, the hope of the future, the founders of the Church, the Noah's ark of the Christian faith, the missionaries of the truth to the whole world; for them alone, but for the world's sake,--it being the best thing He can do for the world meantime to commend them to the Father's care.

What Jesus means to ask for the men thus singled out, we can now guess for ourselves. It is that His Father would keep them, now that He is about to leave them. But before the request come two reasons why it should be granted. The first is expressed in these terms: "They are Thine: and all mine are Thine, and Thine are mine; and I am glorified in them;"[26.8--and means in effect this: "It is Thy business, Thy interest, to keep these men. They are Thine; Thou gravest them me: keep Thine own. Although since they became my disciples they have been mine, that makes no difference: they are still Thine; for between me and Thee is no distinction of meum and tuum. Then I am glorified in them: my cause, my name, my doctrine, are to be henceforth identified with them; and if they miscarry, my interest will be shipwrecked. Therefore, as Thou values the honor of Thy Son, keep these men." The other reason why the request about to be proffered should be granted is: "And now I am no more in the world."[26.9] The Master, about to depart from the earth, commends to His Father's care those whom He is leaving behind without a head.

And now at length comes the prayer for the eleven, ushered in with due solemnity by a new emphatic address to the Hearer of prayer: "Holy Father, keep in Thine own name those whom Thou hast given me, that they may be one, as we are."[26.10] The epithet "holy" suits the purport of the prayer, which is that the disciples may be kept pure in faith and practice, separate from all existing error and sin, that they may be eventually a salt to the corrupt world in which their Lord is about to leave them. The prayer itself embraces two particulars. The first is that the disciples may be kept in the name of the Father, which Jesus has manifested to them; that is, that they may continue to believe what He had taught them of God, and so become His instruments for diffusing the knowledge of the true God and the true religion throughout the earth. The second is, that they may be one, that is, that they may be kept in love to each other, as well as in the faith of the divine name; separate from the world, but not divided among themselves.[26.11] These two things, truth and love, Jesus asks for His own, as of vital moment: truth as the badge of distinction between His Church and the world; love as the bond which unites believers of the truth into a holy brotherhood of witness-bearers to the truth. These two things the Church should ever keep in view as of co-ordinate importance: not sacrificing love to truth, dividing those who should be one by insisting on too minute and detailed a testimony; nor sacrificing truth to love, making the Church a very broad, comprehensive society, but a society without a vocation or raison d'[Otilde]tre, having no truth to guard and teach, or testimony to bear.

Having commended His disciples to His Father's care, Jesus next gives an account of His own stewardship as their Master, and protests that He has faithfully kept them in divine truth.[26.12] He claims to have done His duty by them all, not even excepting Judas, in whose case He admits failure, but at the same time clears Himself of blame. The reference to the false disciple shows how conscientious He is in rendering His account. He feels, as it were, put on His defense with reference to the apostate; and supposing Himself to be asked the question, What have you to say about this man? He replies in effect: "I admit I have not been able to keep him from falling, but I have done all I could. The son of perdition is not lost through my fault."[26.13] We know how well entitled Jesus was to make this protestation.

In the next part of the prayer[26.14] Jesus defines the sense in which He asks that His disciples may be kept, and in doing this virtually offers new reasons why the petition should be heard. He commends them to His Father's care as the depositaries of truth, worth keeping on that account, and needing to be kept, because of the world's dislike of the truth.[26.15] And He explains that by keeping He means not translation out of the world, but preservation in the world from its moral evil, their presence there as a salt being necessary, and their purity not less needful, that the salt might not be without savor and virtue. This explanation He meant not for the ear of His Father alone, but also for the ears of His disciples. He wished them to understand that two things were equally to be shunned,--conformity to the world, and weariness of the world. They must abide in the truth, and they must abide in the world for the truth's sake; mindful, for their consolation, that when they felt the world's hatred most, they were doing most good, and that the weight of their cross was the measure of their influence.

The keeping asked by Jesus for His own is but the continuance and perfecting of an existing moral condition. He needs not to ask His Father now for the first time to separate His disciples in spirit and character from the world. That they are already; that they were when first they joined His society; that they have continued to be. This, in justice to them, their Master is careful to state twice over in this portion of His prayer. "They," He testifies, "are not of the world, even as I am not of the world,"[26.16] putting them on a level with Himself with characteristic magnanimity, and not without truth; for the persons thus described, though in many respects defective, were very unworldly, caring nothing for the world's trinity,--riches, honors, and pleasures,--but only for the words of eternal life.

Yet, notwithstanding their sincerity, the eleven still needed not only keeping, but perfecting; and therefore their Master went on to pray for their sanctification in the truth, having in view not only their perseverance, growth, and maturity in grace as private Christians, but more especially their spiritual equipment for the office of the apostleship. Hence He goes on in the next breath to make mention of their apostolic vocation, showing that that is principally in His eye: "As Thou hast sent me into the world, even so have I also sent them into the world."[26.17] That they may be fitted for their mission is His intense desire. Hence He proceeds to speak of His own sanctification as a means towards their apostolic sanctification as the end, as if His own ministry were merely subordinate to theirs. For their sakes I sanctify myself, that they also might be sanctified through the truth."[26.18] Remarkable words, whose meaning is obscure, and has been much debated, but in which we may at least with confidence discover a singular display of condescension and love. Jesus speaks here like a parent who lives for the sake of His children, having a regard to their moral training in all His personal habits, denying Himself pleasures for their benefit, and making it His chief end and care to form their characters, perfect their education, and fit them for the duties of the position which they are destined to fill.

The remainder of the prayer (with exception of the two closing sentences)[26.19] respects the Church at large,--those who should believe in Christ through the word of the apostles, heard from their lips, or reported in their writings. What Jesus desires for the body of believers is partly left to be inferred; for when He says, "I pray not for these alone," He intimates that He desires for the parties next to be prayed for the same things He has already asked for his disciples: preservation in the truth, and from the evil in the world, and sanctification by the truth. The one blessing He expressly asks for the Church is "unity." His heart's desire for believers in Him is "that they all may be one." His ideal of the Church's unity is very high, its divine exemplar being the unity subsisting between the persons in the Godhead, and specially between the Father and the Son, and its ground the same divine unity: "one as we are one, and in us who are one," bound together as closely and harmoniously by the common name into which they are baptized, and by which they are called.[26.20]

This unity, desirable for its own sake, Jesus specially desiderates, because of the moral power which it will confer on the Church as an institute for propagating the Christian faith: "That the world may believe that Thou hast sent me."[26.21] Now this end is one which cannot be promoted unless the unity of believers be in some way made manifest. A unity which is not apparent can have no effect on the world, but must needs be as a candle under a bushel, which gives no light, nay, ceases to be a light, and goes out. There can be no doubt, therefore, that our Lord had a visible unity in view; and the only question is how that is to be reached. The first and most obvious way is by union in one church organization, with appointed means for representing the whole body, and expressing its united mind; such, e.g., as the oecumenical councils of the early centuries. This, the most complete manifestation of unity, was exhibited in the primitive Church.

In our day incorporating union on a great scale[26.22] is not possible, and other methods of expressing the feeling of catholicity must be resorted to. One method that might be tried is that of confederation, whereby independent church organizations might be united after the fashion of the United States of America, or of the Greek republics, which found a centre of unity in the legislative and judicial assembly called the Amphictyonic Council. But whatever may be thought of that, one thing is certain, that the unity of believers in Christ must be made more manifest as an undeniable fact somehow, if the Church is to realize her vocation as a holy nation called out of darkness to show forth the virtues of Him whose name she bears, and win for Him the world's homage and faith. It is true, indeed, that the unity of the Church does find expression in its creed; by which we mean not the sectional creed of this or that denomination, but the creed within the creeds, expressive of the catholic orthodoxy of Christendom, and embracing the fundamentals, and only the fundamentals, of the Christian faith. There is a Church within all the churches to which this creed is the thing of value, all else being, in the esteem of its members, but the husk containing the precious kernel. But the existence of that Church is a fact known by faith, not by sight: its influence is little felt by the world; and however thankful we may be for the presence in the midst of ecclesiastical organizations of this holy commonwealth, we cannot accept it as the realization of the ideal which the Saviour had in His mind when He uttered the words, "That they all may be one."

In the next two sentences[26.23] Jesus fondly lingers over this prayer, repeating, expanding, enforcing the petition in language too deep for our fathoming line, but which plainly conveys the truth that without unity the Church can neither glorify Christ, commend Christianity as divine, nor have the glory of Christ abiding on herself. And this is a truth which, on reflection, approves itself to reason. Wrangling is not a divine thing, and it needs no divine influence to bring it about. Anybody can quarrel; and the world, knowing that, has little respect for a quarrelling Church. But the world opens its eyes in wonder at a community in which peace and concord prevail, saying, Here is something out of the common course,--selfishness and self-will rooted out of human nature: nothing but a divine influence could thus subdue the centrifugal forces which tend to separate men from each other.

The endearing name Father, with which the next sentence begins, marks the commencement of a new final paragraph in the prayer of the great High Priest.[26.24] Jesus at this point casts a glance forward to the end of things, and prays for the final consummation of God's purpose with regard to the Church: that the Church militant may become the Church triumphant; that the body of saints, imperfectly sanctified on earth, may become perfectly sanctified and glorified in heaven, with Himself where He will be, beholding His glory, and changed into the same image by the Spirit of God.

Then comes the conclusion, in which Jesus returns from the distant future to the present, and gathers in His thoughts from the Church at large to the company assembled in the supper-chamber, Himself and His disciples.[26.25] These two closing sentences serve the same use in Christ's prayer that the phrase "for Christ's sake" serves in ours. They contain two pleas,--the service of the parties prayed for, and the righteousness of the Being prayed to,--the last coming first, embodied in the title, "O righteous Father." The services, merits, and claims of Jesus and His disciples are specifically mentioned as matters to which the righteous Father will doubtless attach the due weight. The world's ignorance of God is alluded to, to enhance the value of the acknowledgment which He has received from His Son and His Son's companions. That ignorance explains why Jesus deems it necessary to say, "I have known Thee." Even His knowledge was not a thing of course in such a world. It was an effort for the man Jesus to retain God in His knowledge, quite as much as to keep Himself unspotted from the world's corruptions. It was as hard for Him to know and confess God as Father in a world that in a thousand ways practically denied that Fatherhood, as to live a life of love amid manifold temptations to self-seeking. In truth, the two problems were one. To be light in the midst of darkness, love in the midst of selfishness, holiness in the midst of depravity, are in effect the same thing.

While pleading His own merit, Jesus forgets not the claims of His disciples. Of them He says in effect: They have known Thee at second-hand through me, as I have known Thee at first-hand by direct intuition.[26.26] Not content with this statement, He expatiates on the importance of these men as objects of divine care, representing that they are worth keeping, as already possessing the knowledge of God's name, and destined ere long to know it yet more perfectly, so that they shall be able to make it known as an object of homage to others, and God shall be able to love them even as He loved His own Son, when He was in the world faithfully serving His heavenly Father. "And I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved me may be in them, and I in them."[26.27] Wonderful words to be uttered concerning mere earthen vessels!

 

APPENDIX TO CHAPTERS 24-2

We append here an analysis of the farewell discourse and accompanying prayer.

Part I--John xiii. 31-xiv. 31.

Div. I--Words of comfort to disciples as children, ten (or at most thirteen) sentences in all:-

1. Frst word, xiii. 34,35:Love one another in my absence.

2. Second word, xiv 1-4: Have faith in God and in me. I will be looking after your interest while absent, and will come for you.

3. Third word, xiv. 15-18: Even while away I will be with you per the Holy Spirit (19-21, enlargement).

Div. II--Children's questions with the answers:--

1. Peter's question, xiii. 36-38: Whither goest Thou?

2. Thomas's question, xiv. 5-7: How can we know the way?

3. Philip's request, xiv. 8-14: Show us the Father.

4. Judas's question, xiv. 22-24: How cast Thou appear to us and not to the world?

PART II--John xv., xvi: Dying charge to the future apostles (style changed).

1. Allegory of the Vine, xv. 1-16: The apostles Christ's means of working in the world. They work through His life dwelling in them.

2. Apostolic tribulations and encouragements, xv. 18-27, xvi 1-15: The world will hate, but the Spirit will convince the world, and enlighten them.

3. The little while, and end of discourse, xvi. 16-33: Paradox of seeing and not seeing = physical absence, but spiritual presence. Adieu.

PART III--John xvii: Intercessory prayer.

1. Prays for Himself, vers. 1-5.

2. Prays for disciples, vers. 6-19.

3. Prays for Church, vers. 20-23.

4. Conclusion of prayer, vers. 24-26.

 

27. THE SHEEP SCATTERED

SECTION I. "ALL THE DISCIPLES FORSOOK HIM, AND FLED."

From the supper-chamber, in which we have lingered so long, we pass into the outside world, to witness the behavior of the eleven in the great final crisis. The passages cited describe the part they played in the solemn scenes connected with their Master's end. That part was a sadly unheroic one. Faith, love, principle, all gave way before the instincts of fear, shame, and self-preservation. The best of the disciples--the three who, as most reliable, were selected by Jesus to keep Him company in the garden of Gethsemane--utterly failed to render the service expected of them. While their Lord was passing through His agony, they fell asleep, as they had done before on the Mount of Transfiguration. Even the picked men thus proved themselves to be raw recruits, unable to shake off drowsiness while they did duty as sentinels. "What! could ye not watch with me one hour?" Then, when the enemy appeared, both these three and the other eight ran away panic-stricken. "All the disciples forsook Him, and fled." And finally, that one of their number who thought himself bolder than his brethren, not only forsook, but denied his beloved Master, declaring with an oath, "I know not the man."

The conduct of the disciples at this crisis in their history, so weak and so unmanly, naturally gives rise to two questions: How should they have acted? and why did they act as they did--what were the causes of their failure?

Now, to take up the former of these questions first, when we try to form to ourselves a distinct idea of the course of action demanded by fidelity, it is not at once quite apparent wherein the disciples, Peter of course excepted, were at fault. What could they do when their Lord was apprehended, but run away? Offer resistance? Jesus had positively forbidden that just immediately before. On the appearance of the band of armed men, "when they which were about Him saw what would follow, they said unto Him, Lord, shall we smite with the sword?"[27.1] Without waiting for a reply, one of them smote the servant of the high priest, and cut off his right ear. The fighting disciple, John informs us, was Simon Peter. He had brought a sword with him, one of two in the possession of the company, from the supper-chamber to Gethsemane, thinking it might be needed, and fully minded to use it if there was occasion; and, coward as he proved himself afterwards among the serving-men and maids, he was no such arrant coward in the garden. He used his weapon boldly if not skillfully, and did some execution, though happily not of a deadly character. Thereupon Jesus interposed to prevent further bloodshed, uttering words variously reported, but in all the different versions clearly inculcating a policy of non-resistance. "Put up again thy sword into his place," He said to Peter, adding as His reason, "for all they that take the sword shall perish with the sword;" which was as much as to say, "In this kind of warfare we must necessarily have the worst of it." Then He went on to hint at higher reasons for non-resistance than mere considerations of prudence or expediency. "Thinkest thou," He asked the warlike disciple, "that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?"[27.2] He could meet human force by superior, divine, celestial force if He chose, but He did not choose; for to overpower His enemies would be to defeat His own purpose in coming to the world, which was to conquer, not by physical force, but by truth and love and godlike patience; by drinking the cup which His Father had put into His hands, bitter though it was to flesh and blood.[27.3]

Quite in harmony with these utterances in Gethsemane are the statements made by Jesus on the same subject ere He left the supper-room, as recorded by Luke.[27.4] In the letter, indeed, these statements seem to point at a policy the very opposite of non-resistance. Jesus seems to say that the great business and duty of the hour, for all who are on His side, is to furnish themselves with swords: so urgent is the need, that he who wants a weapon must sell his garment to buy one. But the very emphasis with which He speaks shows that His words are not to be taken in the literal prosaic sense. It is very easy to see what He means. His object is by graphic language to convey to His disciples an idea of the gravity of the situation. "Now," He would say, "now is the day, yea, the hour of battle: if my kingdom be one of this world, as ye have imagined, now is the time for fighting, not for dreaming; now matters have come to extremities, and ye have need of all your resources: equip yourselves with shoes and purse and knapsack, and above all, with swords and warlike courage."

The disciples did not understand their Lord's meaning. They put a stupid, prosaic interpretation upon this part, as upon so many other parts, of His farewell discourse. So, with ridiculous seriousness, they said: "Lord, behold, here are two swords." The foolish remark provoked a reply which should surely have opened their eyes, and kept Peter from carrying the matter so far as to take one of the swords with him. "It is enough," said Jesus, probably with a melancholy smile on His face, as He thought of the stupid simplicity of those dear childish and childlike men: "It is enough." Two swords: well, they are enough only for one who does not mean to fight at all. What were two swords for twelve men, and against a hundred weapons of offence? The very idea of fighting in the circumstances was preposterous: it had only to be broadly stated to appear an absurdity.

The disciples, then, were not called on to fight for their Master, that He might not be delivered to the Jews. What else, then, should they have done? Was it their duty to suffer with Him, and, carrying out the professions of Peter, to go with Him to prison and to death? This was not required of them either. When Jesus surrendered Himself into the hands of His captors, He proffered the request that, while taking Him into custody, they should let His followers go their way.[27.5] This He did not merely out of compassion for them, but as the Captain of salvation making the best terms for Himself and for the interests of His kingdom; for it was not less necessary to these that the disciples should live than that He Himself should die. He gave Himself up to death, that there might be a gospel to preach; He desired the safety of His disciples, that there might be men to preach it. Manifestly, therefore, it was not the duty of the disciples to expose themselves to danger: their duty lay rather, one would say, in the direction of taking care of their life for future usefulness.

Where, then, if not in failing to fight for or suffer with their Lord, did the fault of the eleven lie? It lay in their lack of faith. "Believe in God, and believe in me," Jesus had said to them at the commencement of His farewell address, and at the critical hour they did neither. They did not believe that all would yet end well both with them and their Master, and especially that God would provide for their safety without any sacrifice of principle, or even of dignity, on their part. They put confidence only in the swiftness of their feet. Had they possessed faith in God and in Jesus, they would have witnessed their Lord's apprehension without dismay, assured both of His return and of their own safety; and, as feeling might incline, would either have followed the officers of justice to see what happened, or, averse to exciting and painful scenes, would have retired quietly to their dwellings until the tragedy was finished. But wanting faith, they neither calmly followed nor calmly retired; but faithlessly and ignominiously forsook their Lord, and fled. The sin lay not so much in the outward act, but in the inward state of mind of which it was the index. They fled in unbelief and despair, as men whose hope was blasted, from a man whose cause was lost, and whom God had abandoned to His enemies.

Having ascertained wherein the disciples were at fault, we have now to inquire into the causes of their misconduct; and here, at the outset, we recall to mind that Jesus anticipated the breakdown of His followers. He did not count on their fidelity, but expected desertion as a matter of course. When Peter offered to follow Him wheresoever He might go, He told him that ere cock-crowing next morning he would deny Him thrice. At the close of the farewell address He told all the disciples that they would leave Him alone. On the way to the Mount of Olives He repeated the statement in these terms: "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."[27.6] And on all these occasions the tone in which He spoke was rather prophetic than reproachful. He expected His disciples to be panic-stricken, just as one should expect sheep to flee on the appearance of a wolf, or women to faint in presence of a scene of carnage. From this leniency we should infer that, in the view of Jesus, the sin of the disciples was one of infirmity; and that this was the view which He took thereof, we know from the words He addressed to the three drowsy brethren in Gethsemane. "Watch and pray," He said to them, "that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak."[27.7] The kind judgment thus expressed, though pronounced with special reference to the shortcoming of Peter, James, and John in the garden, manifestly applies to the whole conduct of all the disciples (not even excepting Peter's denial) throughout the terrible crisis. Jesus regarded the eleven as men whose attachment to Himself was above suspicion, but who were liable to fall, through the weakness of their flesh, on being exposed to sudden temptation.

But what are we to understand by the weakness of the flesh? Mere instinctive love of life, dread of danger, fear of man? No; for these instincts continued with the apostles through life, without leading, except in one instance, to a repetition of their present misconduct. Not only the flesh of the disciples, but even the willing spirit, was weak. Their spiritual character at this season was deficient in certain elements which give steadiness to the good impulses of the heart, and mastery over the infirmities of sentient nature. The missing elements of strength were: forethought, clear perceptions of truth, self-knowledge, and the discipline of experience.

For want of forethought it came to pass that the apprehension of their Lord took the eleven by surprise. This may seem hardly credible, after the frequent intimations Christ had given them of His approaching death; after the institution of the Supper, the farewell address, the reference to the traitor, the prophetic announcement concerning their own frailty, and the discourse about the sword, which was like a trumpet-peal calling to battle. Yet there can be no doubt that such was the fact. The eleven went out to Gethsemane without any definite idea of what was coming. These raw recruits actually did not know that they were on the march to the battle-field. The sleep of the three disciples in the garden is sufficient proof of this. Had the three sentinels been thoroughly impressed with the belief that the enemy was at hand, weary and sad though they were, they would not have fallen asleep. Fear would have kept them awake. "Know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up."

The breakdown of the disciples at the final crisis was due in part also to the want of clear perceptions of truth. They did not understand the doctrine concerning Christ. They believed their Master to be the Christ, the Son of the living God; but their faith was twined around a false theory of Messiah's mission and career. In that theory the cross had no place. So long as the cross was only spoken about, their theory remained firmly rooted in their minds, and the words of their Master were speedily forgotten. But when the cross at length actually came, when the things which Jesus had foretold began to be fulfilled, then their theory went down like a tree suddenly smitten by a whirlwind, carrying the woodbine plant of their faith along with it. From the moment that Jesus was apprehended, all that remained of faith in their minds was simply a regret that they had been mistaken: "We trusted that it had been He who should have redeemed Israel." How could any one act heroically in such circumstances?

A third radical defect in the character of the disciples was self-ignorance. One who knows his weakness may become strong even at the weak point; but he who knows not his weak points cannot be strong at any point. Now the followers of Jesus did not know their weakness. They credited themselves with an amount of fidelity and valor which existed only in their imagination, all adopting as their own the sentiment of Peter: "Though I should die with Thee, yet will I not deny Thee."[27.8] Alas! they did not know how much fear of man was in them, how much abject cowardice in presence of danger. Of course, when danger actually appeared, the usual consequence of self-conscious valor followed. All these stout-hearted disciples forsook their Master, and fled.

The last, and not the least, cause of weakness in the disciples was their inexperience of such scenes as they were now to pass through. Experience of war is one great cause of the coolness and courage of veteran soldiers in the midst of danger. Practical acquaintance with the perils of military life makes them callous and fearless. But Christ's disciples were not yet veterans. They were now but entering into their first engagement. Hitherto they had experienced only such trials as befall even the rawest recruits. They had been called on to leave home, friends, fishing-boats, and their earthly all, to follow Jesus. But these initial hardships do not make a soldier; no, nor even the discipline of the drill-sergeant, nor the donning of a uniform. For behold the green soft youth with his bright uniform brought face to face with the stern reality of battle. His knees smite each other, his heart sickens, perchance he faints outright, and is carried to the rear, unable to take any part in the fight. Poor lad, pity him, do not scorn him; he may turn out a brave soldier yet. Even Frederick the Great ran away from his first battle. The bravest of soldiers probably do not feel very heroic the first time they are under fire.

These observations help us to understand how it came to pass that the little flock was scattered when Jesus their shepherd was smitten. The explanation amounts in substance to a proof that the disciples were sheep, not yet fit to be shepherds of men. That being so, we do not wonder at the leniency of Jesus, to which reference has already been made. No one expects sheep to do any thing else than flee when the wolf cometh. Only in shepherds is craven fear severely reprehensible. Bearing this in mind, we shall more readily forgive Peter for denying his Lord in an unguarded moment, than for his cowardice at Antioch some years after, when he gave the cold shoulder to his Gentile brethren, through fear of the Jewish sectaries from Jerusalem. Peter was a shepherd then, and it was his duty to lead the sheep, or even to carry them against their inclination into the wide green pastures of Christian liberty, instead of tamely following those who, by their scrupulosity, showed themselves to be but lambs in Christ's flock. His actual behavior was very culpable and very mischievous. For though in reality not leading, but led, he, as an apostle, enjoyed the reputation and influence of a chief shepherd, and therefore had no option but either to lead or to mislead; and he did mislead, to such an extent that even Barnabas was carried away by his dissimulation. It is a serious thing for the Church when those who are shepherds in office and influence are sheep in opinion and heart; leaders in name, led in fact.

SECTION II. SIFTED AS WHEAT

This fragment of the conversation at the supper-table is important, as showing us the view taken by Jesus of the crisis through which His disciples were about to pass. In form an address to Peter, it is really a word in season to all, and concerning all. This is evident from the use of the plural pronoun in addressing the disciple directly spoken to. "Satan," says Jesus, "hath desired to have (not thee, but) you:" thee, Simon, and also all thy brethren along with thee. The same thing appears from the injunction laid on Peter to turn his fall to account for the benefit of his brethren. The brethren, of course, are not the other disciples then present alone, but all who should believe as well. The apostles, however, are not to be excluded from the brotherhood who were to be benefited by Peter's experience; on the contrary, they are probably the parties principally and in the first place intended.

Looking, then, at this utterance as expressive of the judgment of Jesus on the character of the ensuing crisis in the history of the future apostles, we find in it three noticeable particulars.

1. First, Jesus regards the crisis as a sifting-time for the disciples. Satan, the accuser of the brethren, skeptical of their fidelity and integrity, as of Job's and of all good men's, was to sift them as wheat, hopeful that they would turn out mere chaff, and become apostates like Judas, or at least that they would make a miserable and scandalous breakdown. In this respect this final crisis was like the one at Capernaum a year before. That also was a sifting-time for Christ's discipleship. Chaff and wheat were then, too, separated, the chaff proving to be out of all proportion to the wheat, for "many went back, and walked no more with Him."

But alongside of this general resemblance between the two crises,--the minor and the major we may call them,--an important difference is to be observed. In the minor crisis, the chosen few were the pure wheat, the fickle multitude being the chaff; in the major, they are both wheat and chaff in one, and the sifting is not between man and man, but between the good and the bad, the precious and the vile, in the same man. The hearts of the eleven faithful ones are to be searched, and all their latent weakness discovered: the old man is to be divided asunder from the new; the vain, self-confident, self-willed, impetuous Simon son of Jonas, from the devoted, chivalrous, heroic, rock-like Peter.

This distinction between the two crises implies that the later was of a more searching character than the earlier; and that it was so indeed, is obvious on a moment's reflection. Consider only how different the situation of the disciples in the two cases! In the minor crisis, the multitude go, but Jesus remains; in the major, Jesus Himself is taken from them, and they are left as sheep without a shepherd. A mighty difference truly, sufficiently explaining the difference in the conduct of the same men on the two occasions. It was no doubt very disappointing and disheartening to see the mass of people who had lately followed their Master with enthusiasm, dispersing like an idle mob after seeing a show. But while the Master remained, they would not break their hearts about the defection of spurious disciples. They loved Jesus for His own sake, not for His popularity or for any other by-end. He was their teacher, and could give them the bread of eternal truth, which, and not the bread that perisheth, was what they were in quest of: He was their Head, their Father, their Elder Brother, their spiritual Husband, and they would cling to Him through all fortunes, with filial, brotherly, wifely fidelity, He being more to them than the whole world outside. If their prospects looked dark even with Him, where could they go to be any better? They had no choice but to remain where they were.

Remain accordingly they did, faithfully, manfully; kept steadfast by sincerity, a clear perception of the alternatives, and ardent love to their Lord. But now, alas! when it is not the multitude, but Jesus Himself, that leaves them,--not forsaking them, indeed, but torn from them by the strong hand of worldly power,--what are they to do? Now they may well ask Peter's question, "To whom shall we go?" despairing of an answer. He whose presence was their solace at a trying, discouraging season, who at the worst, even when His doctrine was mysterious and His conduct incomprehensible, was more to them than all else in the world at its best; even He is rift from their side, and now they are utterly forlorn, without a master, a champion, a guide, a friend, a father. Worse still, in losing Him they lose not merely their best friend, but their faith. They could believe Jesus to be the Christ, although the multitude apostatized; for they could regard such apostasy as the effect of ignorance, shallowness, insincerity. But how can they believe in the Messiahship of one who is led away to prison in place of a throne; and instead of being crowned a king, is on His way to be executed as a felon? Bereft of Jesus in this fashion, they are bereft of their Christ as well. The unbelieving world asks them, "Where is thy God?" and they can make no reply.

"Christ and we against the world;" "Christ in the world's power, and we left alone:" such, in brief, was the difference between the two sifting seasons. The results of the sifting process were correspondingly diverse. In the one case, it separated between the sincere and the insincere; in the other, it discovered weakness even in the sincere. The men who on the earlier occasion stood resolutely to their colors, on the later fled panic-stricken, consulting for their safety without dignity, and, in one case at least, with shameful disregard of truth. Behold how weak even good men are without faith! With faith, however crude or ill-informed, you may overcome the whole world; without the faith that places God consciously at your side, you have no chance. Satan will get possession of you and sift you, and cause you to equivocate with Abraham, feign madness with David, dissemble and swear falsely or profanely with Peter. No one can tell how far you may fall if you lose faith in God. The just live justly, nobly, only by their faith.

2. Jesus regards the crisis through which His disciples are to pass as one which, though perilous, shall not prove deadly to their faith. His hope is that though they fall, they shall not fall away; though the sun of faith be eclipsed, it shall not be extinguished. He has this hope even in regard to Peter, having taken care to avert so disastrous a catastrophe. "I have prayed for thee, that thy faith fail not." And the result was as He anticipated. The disciples showed themselves weak in the final crisis, but not wicked. Satan tripped them up, but he did not enter into and possess them. In this respect they differed to toto coelo from Judas, who not only lost his faith, but cast away his love, and, abandoning his Lord, went over to the enemy, and became a tool for the accomplishment of their wicked designs. The eleven, at their worst, continued faithful to their Master in heart. They neither committed, nor were capable of committing, acts of perfidy, but even in fleeing identified themselves with the losing side.

But Peter, what of him? was not he an exception to this statement? Well, he certainly did more than fail in faith; and we have no wish to extenuate the gravity of his offence, but would rather see in it a solemn illustration of the close proximity into which the best men may be brought with the worst. At the same time, it is only just to remark that there is a wide difference between denying Christ among the servants of the high priest, and betraying Him into the hands of the high priest himself for a sum of money. The latter act is the crime of a traitor knave; the former might be committed by one who would be true to his master on all occasions in which his interests seemed seriously involved. In denying Jesus, Peter thought that he was saving himself by dissimulation, without doing any material injury to his Lord. His act resembled that of Abraham when he circulated the lying story about his wife being his sister, to protect himself from the violence of licentious strangers. That was certainly a very mean, selfish act, most unworthy of the father of the faithful. Peter's act was not less mean and selfish, but also not more. Both were acts of weakness rather than of wickedness, for which few, even among good men, can afford to throw stones at the patriarch and the disciple. Even those who play the hero on great occasions will at other times act very unworthily. Many men conceal and belie their convictions at the dinner-table, who would boldly proclaim their sentiments from the pulpit or the platform. Standing in the place where Christ's servants are expected to speak the truth, they draw their swords bravely in defense of their Lord; but, mixing in society on equal terms, they too often say in effect, "I know not the man." Peter's offence, therefore, if grave, is certainly not uncommon. It is committed virtually, if not formally, by multitudes who are utterly incapable of public deliberate treason against truth and God. The erring disciple was much more singular in his repentance than in his sin. Of all who in mere acts of weakness virtually deny Christ, how few, like him, go out and weep bitterly!

That Peter did not fall as Judas fell, utterly and irrevocably, was due in part to a radical difference between the two men. Peter was at heart a child of God; Judas, in the core of his being, had been all along a child of Satan. Therefore we may say that Peter could not have sinned as Judas sinned, nor could Judas have repented as Peter repented. Yet, while we say this, we must not forget that Peter was kept from falling away by special grace granted to him in answer to his Master's prayers. The precise terms in which Jesus prayed for Peter we do not know; for the prayer in behalf of the one disciple has not, like that for the whole eleven, been recorded. But the drift of these special intercessions is plain, from the account given of them by Jesus to Peter. The Master had prayed that His disciple's faith might not fail. He had not prayed that he might be exempt from Satan's sifting process, or even kept from falling; for He knew that a fall was necessary, to show the self-confident disciple his own weakness. He had prayed that Peter's fall might not be ruinous; that his grievous sin might be followed by godly sorrow, not by hardening of heart, or, as in the case of the traitor, by the sorrow of the world, which worketh death: the remorse of a guilty conscience, which, like the furies, drives the sinner headlong to damnation. And in Peter's repentance, immediately after his denials, we see the fulfilment of his Master's prayer, special grace being given to melt his heart, and overwhelm him with generous grief, and cause him to weep out his soul in tears. Not by his piety or goodness of heart was the salutary result produced, but by God's Spirit and God's providence conspiring to that end. But for the cock-crowing, and the warning words it recalled to mind, and the glance of Jesus' eye, and the tender mercy of the Father in heaven, who can tell what sullen devilish humors might have taken possession of the guilty disciple's heart! Remember how long even the godly David gave place to the devil, and harbored in his bosom the demons of pride, falsehood, and impenitence, after his grievous fall; and see how far it was from being a matter of course that Peter, immediately after denying Christ, should come under the blessed influence of a broken and contrite spirit, or even that the spiritual crisis through which he passed had a happy issue at all. By grace he was saved, as are we all.

3. Jesus regards the crisis about to be gone through by His disciples as one which shall not only end happily, but result in spiritual benefit to themselves, and qualify them for being helpful to others. This appears from the injunction He lays on Peter: "When thou art converted, strengthen thy brethren." Jesus expects the frail disciple to become strong in grace, and so able and willing to help the weak. He cherishes this expectation with respect to all, but specially in regard to Peter, assuming that the weakest might and ought eventually to become the strongest; the last first, the greatest sinner the greatest saint; the most foolish the wisest, most benignant, and sympathetic of men.

How encouraging this genial, kindly view of moral shortcoming to such as have erred! The Saviour says to them in effect, There is no cause for despair: sin cannot only be forgiven, but it can even be turned to good account both for yourselves and for others. Falls, rightly improved, may become stepping-stones to Christian virtue, and a training for the office of a comforter and guide. How healing such a view to the troubled conscience! Men who have erred, and who take a serious thought of their sin, are apt to consume their hearts and waste their time in bitter reflections on their past misconduct. Christ gives them more profitable work to do. "When thou art converted," He says to them, "strengthen thy brethren:" cease from idle regrets over the irrevocable past, and devote thyself heart and soul to labors of love; and let it help thee to forgive thyself, that from thy very faults and follies thou mayest learn the meekness, patience, compassion, and wisdom necessary for carrying on such labors with success.

But while very encouraging to those who have sinned, Christ's words to Simon contain no encouragement to sin. It is a favorite doctrine with some,--that we may do evil that good may come; that we must be prodigals in order to be good Christians; that a mud bath must precede the washing of regeneration and the baptism of the soul in the Redeemer's blood. This is a false, pernicious doctrine, of which the Holy One could not be the patron. Do evil that good may come, say you? And what if the good come not? It does not come, as we have seen, as a matter of course; nor is it the likelier to come that you make the hope of its coming the pretext for sinning. If the good ever come, it will come through the strait gate of repentance. You can become wise, gracious, meek, sympathetic, a burden-bearer to the weak, only by going out first and weeping bitterly. But what chance is there of such a penitential melting of heart appearing in one who adopts and acts on the principle that a curriculum of sin is necessary to the attainment of insight, self-knowledge, compassion, and all the humane virtues? The probable issue of such a training is a hardened heart, a seared conscience, a perverted moral judgment, the extirpation of all earnest convictions respecting the difference between right and wrong; the opinion that evil leads to good insensibly transforming itself into the idea that evil is good, and fitting its advocate for committing sin without shame or compunction.

"And dare we to this fancy give,

That had the wild-oat not been sown,

The soil, left barren, scarce had grown

The grain by which a man may live?

Oh, if we held the doctrine sound,

For life outliving heats of youth;

Yet who would preach it as a truth

To those that eddy round and round?

Hold thou the good: define it well:

For fear divine Philosophy

Should push beyond her mark, and be

Procuress to the lords of hell."[27.9

In Peter's case good did come out of evil. The sifting time formed a turning-point in his spiritual history: the sifting process had for its result a second conversion more thorough than the first,--a turning from sin, not merely in general, but in detail; from besetting sins, in better informed if not more fervent repentance, and with a purpose of new obedience less self-reliant, but just on that account more reliable. A child hitherto,--a child of God, indeed, yet only a child,--Peter became a man strong in grace, and fit to bear the burden of the weak. Yet it is worthy of notice, as showing how little sympathy the Author of our faith had with the doctrine that evil may be done for the sake of good, that Jesus, while aware how Peter's fall would end, did not on that account regard it as desirable. He said not, "I have desired to sift thee," but assigns the task of sifting the disciple to the evil spirit who in the beginning tempted our first parent to sin by the specious argument, "Ye shall be as gods, knowing good and evil," reserving to Himself the part of an intercessor, who prays that the evil permitted may be overruled for good. "Satan hath desired to have you:" "I have prayed for thee." What words could more strongly convey the idea of guilt and peril than these, which intimate that Simon is about to do a deed which is an object of desire to the evil one, and which makes it necessary that he should be specially prayed for by the Saviour of souls? Men must go elsewhere in quest of support for apologetic or pantheistic views of sin.

But it may be thought that the reference to Satan tends in another way to weaken moral earnestness, by encouraging men to throw the blame of their falls on him. Theoretically plausible, this objection is practically contrary to fact; for the patrons of lax notions of sin are also the unbelievers in the personality of the devil. "The further the age has removed from the idea of a devil, the laxer it has become in the imputation and punishment of sin. The older time, which did not deny the temptations and assaults of the devil, was yet so little inclined on that account to excuse men, that it regarded the neglect of resistance against the evil spirit, or the yielding to him, as the extreme degree of guilt, and exercised against it a judicial severity from which we shrink with horror. The opposite extreme to this strictness is the laxity of recent criminal jurisprudence, in which judges and physicians are too much inclined to excuse the guilty from physical or psychical grounds, while the moral judgment of public opinion is slack and indulgent. It is undeniable that to every sin not only a bad will, but also the spell of some temptation, contributes; and when temptation is not ascribed to the devil, the sinner does not on that account impute blame to his bad will, but to temptations springing from some other quarter, which he does not derive from sin, but from nature, although nature tempts only when under the influence of sin. The world and the flesh are indeed powers of temptation, not through their natural substance, but through the influence of the bad with which they are infected. But when, as at present, the seduction to evil is referred to sensuality, temperament, physical lusts and passions, circumstances, or fixed ideas, monomanias, etc., guilt is taken off the sinner's shoulders, and laid upon something ethically indifferent or simply natural."[27.10]

The view presented by Jesus of His disciple's fall cannot therefore be charged with weakening the sense of responsibility; on the contrary, it is a view tending at once to inspire hatred of sin and hope for the sinner. It exhibits sin about to be committed as an object of fear and abhorrence; and, already committed, as not only forgivable, being repented of, but as capable of being made serviceable to spiritual progress. It says to us, on the one hand, Trifle not with temptation, for Satan is near, seeking thy soul's ruin,--"fear, and sin not;" and, on the other hand, "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous,"--despair not: forsake thy sins, and thou shalt find mercy.

SECTION III. PETER AND JOHN

Though all the disciples, without exception, forsook Jesus at the moment of His apprehension, two of them soon recovered their courage sufficiently to return from flight, and follow after their Master as He was being led away to judgment. One of these was Simon Peter, ever original both in good and in evil, who, we are told, followed Jesus "afar off unto the high priest's palace, to see the end."[27.11] The other, according to the general, and we think correct, opinion of interpreters, was John. He is indeed not named, but merely described as another, or rather the other, disciple; but as John himself is our informant, the fact is almost certain evidence that he is the person alluded to. "The other disciple," who "was known unto the high priest, and went in with Jesus into the palace of the high priest,"[27.12] is the well-known unnamed one who so often meets us in the fourth Gospel. Had the man whose conduct was so outstanding been any other than the evangelist, he would certainly not have remained nameless in a narrative so minutely exact, that even the name of the servant whose ear Peter cut off is not deemed too insignificant to be recorded.[27.13]

These two disciples, though very different in character, seem to have had a friendship for each other. On various occasions besides the present we find their names associated in a manner suggestive of a special attachment. At the supper-table, when the announcement concerning the traitor had been made, Peter gave the disciple whom Jesus loved a sign that he should ask who it should be of whom He spake. Three times in the interval between the resurrection and the ascension the two brethren were linked together as companions. They ran together to the sepulchre on the resurrection morning. They talked together confidentially concerning the stranger who appeared at early dawn on the shores of the Sea of Galilee, when they were out on their last fishing expedition, the disciple whom Jesus loved, on recognizing the Risen One, saying unto Peter, "It is the Lord." They walked together shortly after on the shore, following Jesus,--Peter by commandment, John by the voluntary impulse of his own loving heart. An intimacy cemented by such sacred associations was likely to be permanent, and we find the two disciples still companions after they had entered on the duties of the apostleship. They went up together into the temple at the hour of prayer; and, having got into trouble through the healing of the lame man at the temple gate, they appeared together before the ecclesiastical tribunal, to be tried by the very same men, Annas and Caiaphas, who had sat in judgment upon their Lord, companions now at the bar, as they had been before in the palace, of the high priest.

Such a friendship between the two disciples as these facts point to, is by no means surprising. As belonging to the inner circle of three whom Jesus honored with His confidence on special occasions, they had opportunities for becoming intimate, and were placed in circumstances tending to unite them in the closest bonds of spiritual brotherhood. And, notwithstanding their characteristic differences, they were fitted to be special friends. They were both men of marked originality and force of character, and they would find in each other more sources of interest than in the more commonplace members of the apostolic band. Their very peculiarities, too, far from keeping them apart, would rather draw them together. They were so constituted that each would find in the otter the complement of himself. Peter was masculine, John was feminine, in temperament; Peter was the man of action, John the man of thought and feeling; Peter's part was to be a leader and a champion, John's was to cling, and trust, and be loved; Peter was the hero, and John the admirer of heroism.

In their respective behavior at this crisis, the two friends were at once like and unlike each other. They were like in this, that they both manifested a generous solicitude about the fate of their Master. While the rest retired altogether from the scene, they followed to see the end. The common action proceeded in both probably from the same motives. What these motives were we are not told, but it is not difficult to guess. A certain influence may be assigned, in the first place, to natural activity of spirit. It was not in the nature either of Peter or of John to be listless and passive while such grave events were going on. They could not sit at home doing nothing while their Lord was being tried, sentenced, and treated as a malefactor. If they cannot prevent, they will at least witness, His last sufferings. The same irrepressible energy of mind which, three days after, made these two disciples run to see the empty grave, now impels them to turn their steps towards the judgment-hall to witness the transactions there.

Besides activity of mind, we perceive in the conduct of the two disciples a certain spirit of daring at work. We learn from the Acts of the Apostles, that when Peter and John appeared before the council in Jerusalem, the rulers were struck with their boldness. Their boldness then was only what was to be expected from men who had behaved as they did at this crisis. By that time, it is true, they had, in common with all their brethren, experienced a great spiritual change; but yet we cannot fail to recognize the identity of the characters. The apostles had but grown to such spiritual manhood as they gave promise of in the days of their discipleship. For it was a brave thing in them to follow, even at a distance, the band which had taken Jesus a prisoner. The rudiments at least of the martyr character were in men who could do that. Mere cowards would not have acted so. They would have eagerly availed themselves of the virtual sanction given by Jesus to flight, comforting their hearts with the thought that, in consulting for their safety, they were but doing the duty enjoined on them.

But the conduct of the two brethren sprang, we believe, mainly from their ardent love to Jesus. When the first paroxysm of fear was past, solicitude for personal safety gave place to generous concern about the fate of one whom they really loved more than life. The love of Christ constrained them to think not of themselves, but of Him whose hour of sorrow was come. First they slacken their pace, then they halt, then they look round; and as they see the armed band nearing the city, they are cut to the heart, and they say within themselves, "We cannot leave our dear Master in His time of peril; we must see the issue of this painful business." And so with anguished spirit they set out towards Jerusalem, Peter first, and John after him.

The two brethren, companions thus far, diverged widely on arriving at the scene of trial and suffering. John clung to his beloved Lord to the last. He was present, it would appear, at the various examinations to which Jesus was subjected, and heard with his own ears the judicial process of which he has given so interesting an account in his Gospel. When the iniquitous sentence was executed, he was a spectator. He took his stand by the foot of the cross, where he could see all, and not only be seen, but even be spoken to, by his dying Master. There he saw, among other things, the strange phenomenon of blood and water flowing from the spear-wound in the Saviour's side, which he so carefully records in his narrative. There he heard Christ's dying words, and among them those addressed to Mary of Nazareth and himself: to her, "Woman, behold thy son;" to him, "Behold thy mother."

John was thus persistently faithful throughout. And Peter, what of him? Alas! what need to tell the familiar story of his deplorable weakness in the hall or inner court of the high priest's palace? how, having obtained an entrance through the street door by the intercession of his brother disciple, he first denied to the portress his connection with Jesus; then repeated his denial to other parties, with the addition of a solemn oath; then, irritated by the repetition of the charge, and perhaps by the consciousness of guilt, a third time declared, not with a solemn oath, but with the degrading accompaniment of profane swearing, "I know not the man;" then, finally, hearing the cock crow, and catching Jesus' eye, and remembering the words, "Before the cock crow thou shalt deny me thrice," went out to the street and wept bitterly!

What became of Peter after this melancholy exhibition we are not informed. In all probability he retired to his lodging, humbled, dispirited, crushed, there to remain overwhelmed with grief and shame, till he was roused from stupor by the stirring tidings of the resurrection morn.

This difference in conduct between the two disciples corresponded to a difference in their characters. Each acted according to his nature. It is true, indeed, that the circumstances were not the same for both parties, being favorable for one, unfavorable for the other. John had the advantage of a friend at court, being somehow known to the high priest. This circumstance gained him admission into the chamber of judgment, and gave him security against all personal risk. Peter, on the other hand, not only had no friends at court, but might not unnaturally fear the presence there of personal foes. He had made himself obnoxious by his rash act in the garden, and might be apprehensive of getting into trouble in consequence. That such fears would not have been altogether groundless, we learn from the fact stated by John, that one of the persons who charged Peter with being a disciple of Jesus was a kinsman of the man whose ear Peter had cut off, and that he brought his charge against the disciple in this form: "Did I not see thee in the garden with Him?" It is therefore every way likely that the consciousness of having committed an offence which might be resented, made Peter anxious to escape identification as one of Christ's disciples. His unseasonable courage in the garden helped to make him a coward in the palace-yard.

Making all due allowance for the effect of circumstances, however, we think that the difference in the behavior of the two disciples was mainly due to a difference in the men themselves. Though he had been guilty of no imprudence in the garden, Peter, we fear, would have denied Jesus in the hall; and, on the other hand, supposing John had been placed in Peter's position, we do not believe that he would have committed Peter's sin. Peter's disposition laid him open to temptation, while John's, on the other hand, was a protection against temptation. Peter was frank and familiar, John was dignified and reserved; Peter's tendency was to be on hail fellow-well-met terms with everybody, John could keep his own place and make other people keep theirs. It is easy to see what an important effect this distinction would have on the conduct of parties placed in Peter's position. Suppose John in Peter's place, and let us see how he might have acted. Certain persons about the court, possessing neither authority nor influence, interrogate him about his connection with Jesus. He is neither afraid nor ashamed to acknowledge his Lord, but nevertheless he turns away and gives the interrogators no answer. They have no right to question him. The spirit which prompts their questions is one with which he has no sympathy, and he feels that it will serve no good purpose to confess his discipleship to such people. Therefore, like his Master when confronted with the false witnesses, he holds his peace, and withdraws from company with which he has nothing in common, and for which he has no respect.

To protect himself from inconvenient interrogation by such dignified reserve, is beyond Peter's capacity. He cannot keep people who are not fit company for him at their distance; he is too frank, too familiar, too sensitive to public opinion, without respect to its quality. If a servant-maid ask him a question about his relation to the Prisoner at the bar, he cannot brush past her as if he heard her not. He must give her an answer; and as he feels instinctively that the animus of the question is against his Master, his answer must needs be a lie. Then, unwarned by this encounter of the danger arising from too close contact with the hangers-on about the palace, the foolish disciple must involve himself more inextricably into the net, by mingling jauntily with the servants and officers gathered around the fire which has been kindled on the pavement of the open court. Of course he has no chance of escape here; he is like a poor fly caught in a spider's web. If these men, with the insolent tone of court menials, charge him with being a follower of the man whom their masters have now got into their power, he can do nothing else than blunder out a mean, base denial. Poor Peter is manifestly not equal to the situation. It would have been wiser in him to have staid at home, restraining his curiosity to see the end. But he, like most men, was to learn wisdom only by bitter experience.

The contrast we have drawn between the characters of the two disciples suggests the thought, What a different thing growth in grace may be for different Christians! Neither John nor Peter was mature as yet, but immaturity showed itself in them in opposite ways. Peter's weakness lay in the direction of indiscriminate cordiality. His tendency was to be friends with everybody. John, on the other hand, was in no danger of being on familiar terms with all and sundry. It was rather too easy for him to make a difference between friends and foes. He could take a side, and keep it; he could even hate with fanatical intensity, as well as love with beautiful womanly devotion. Witness his proposal to call down fire from heaven to consume the Samaritan villages! That was a proposal which Peter could not have made; it was not in his nature to be so truculent against any human being. So far, his good nature was a thing to be commended, if in other respects it laid him open to temptation. The faults of the two brethren being so opposite, growth in grace would naturally assume two opposite forms in their respective experiences. In Peter it would take the form of concentration; in John, of expansion. Peter would become less charitable; John would become more charitable. Peter would advance from indiscriminate goodwill to a moral decidedness which should distinguish between friends and foes, the Church and the world; John's progress, on the other hand, would consist in ceasing to be a bigot, and in becoming imbued with the genial, humane, sympathetic spirit of his Lord. Peter, in his mature state, would care much less for the opinions and feelings of men than he did at the present time; John, again, would care much more.

We add a word on the question, Was it right or was it wrong in these two disciples to follow their Lord to the place of judgment? In our view it was neither right nor wrong in itself. It was right for one who was able to do it without spiritual harm; wrong for one who had reason to believe that, by doing it, he was exposing himself to harm. The latter was Peter's case, as the former seems to have been John's. Peter had been plainly warned of his weakness; and, had he laid the warning to heart, he would have avoided the scene of temptation. By disregarding the warning, he wilfully rushed into the tempter's arms, and of course he caught a fall. His fall reads a lesson to all who, without seeking counsel of God or disregarding counsel given, enter on undertakings beyond their strength.