PETER’S DENIAL OF CHRIST; WHAT LED TO IT.
By M. C. W.
PROBABLY in the life of no Scripture character is the instability of human resolution and determination shown as it is in the life of Simon surnamed Peter, one of the disciples of our Lord. That he loved his Lord ardently and impetuously there can be no doubt. He would have given his life for him. He had been the first to boldly confess Jesus as the Christ on more than one occasion. When Jesus was apprehended in the garden of Gethsemane, Peter drew his sword and would have laid down his life in defense of the Master. There was, however, an element of selfishness in Peter’s character which the apostle did not realize. He believed in the ultimate triumph of Christ, but he wanted that triumph to be brought about in his way. So when, as recorded in Matthew 16, Jesus foretold his time of humiliation, his betrayal and death, Peter rebuked him therefor, saying, "Be it far from thee, Lord; this shall not be unto thee." It would seem from a superficial view that the words of Peter were prompted by his love for Christ. He doubtless thought so himself. But through all the superficiality the Master saw the selfishness, which Peter did not. Christ’s humiliation meant the humiliation of his followers. His crucifixion meant to them public disgrace; and Peter was not willing to endure this. Whether he realized it or not, that was his motive. It was this selfishness which prompted these words which our Saviour rebuked: "Get thee behind me, Satan; thou art an offense unto me; for thou savorest not the things that be of God, but those that be of men." It was a cutting reproof, but it was just what the bold, impetuous, unreflecting disciple needed; it was what would confirm his faith in the Master in after days, though not heeded at the time. That it was not then heeded by Peter is evident from subsequent events. At the last supper, when the lesson of humility had been taught the disciples, especially the sons of Zebedee (Luke 22:24–26 compared with Mark 10:35–42), Jesus again shows his tender regard for Peter: "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren." Luke 22:31, 32. But the bold disciple was not yet convinced. He replied, "Lord, I am ready to go with thee, both into prison, and to death." It was doubtless true, if it could have been in Peter’s way. But it was not this bravery which Jesus was impugning. There is a courage which stands unblanched before the greatest physical danger, which will quail and shrink before some moral test. Peter referred to the one, Jesus to the other. He knew that Peter was morally weak, that while he might face physical danger, he would shrink before that test which would probe his selfish motives. Jesus showed this in his words to the disciple, that Satan desired him to sift him as wheat. The enemy would not come where Peter felt so guarded, but he would assail him, as he does all, in the weaker points. Jesus wished the breach left open in the wall of Peter’s heart to be built up. Peter persisted in not seeing the danger.792 Then Jesus gives him another proof of his divine presence, which the apostle would remember in after days. After Peter had vehemently stated, "Although all shall be offended, yet will not I," Jesus says, "Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice." Is not this enough, this solemn asseveration of the Master?—No, Peter thinks that he knows his own heart best. He again declares, "more vehemently," "If I should die with thee, I will not deny thee in any wise." Mark 14:29–31. And the vehement words were echoed by the rest. Oh, how little they knew of the human heart! How many times is the history of Peter enacted over in the lives of poor mortals now, who think that they know more than God. Jesus then goes to Gethsemane, taking the disciples with him who had been specially reproved on that night, that he might show his love for them, that they might be better prepared by prayer for the conflict, and that he might have their companionship in his darkest hours of trial. But those who had said that they could drink of his cup and be baptized with his baptism were sleeping, and even ardent Peter could not watch one hour with the Master, whose soul was passing through the agony of death. "Watch and pray," he tells them, and then mournfully shows the cause of their weakness,—"The spirit truly is ready, but the flesh is weak." He was treading the wine-press alone, and not even his disciples were with him. The soldiers come after that hour of triumph, led on by servants of the priests. Peter, true to his physical bravery, smites the foremost one and cuts off his right ear. Jesus heals the wound made by his rash follower, and commands Peter to put up his sword. Peter’s way was not God’s way yet. Instead of accepting with all his heart the admonitions of Christ, Peter becomes offended, and with the others forsakes his Lord. But the impulse to flee is soon overcome on the part of Peter and evidently John. They returned, and it is said of the latter that he "went in with Jesus into the palace of the high priest." John 18:15. He identified himself with Christ. His overpowering love for the Master would not suffer him to do otherwise, and doubtless his acquaintance with the high priest helped him in this matter. But however it was, he kept close to his Lord, and thereby prevented any possibility of denying him. Not so with Peter. Jesus would not let him have his own way; the disciple is offended. He follows his Lord, partly from his love for him, partly out of curiosity, expecting doubtless that Christ would by his divine power scatter his enemies. But Peter would wait for that before he identified himself in that scoffing crowd with "the lowly Man of Nazareth," so he followed, but "followed afar off." Through John’s influence he is admitted. When he came in the damsel seeing him brought in by one who came in with Jesus, says, "Art not thou also one of this man’s disciples?" Peter is taken unawares, and he answers, "I am not." It was the first step. He could not go to Christ after these words, so, instead of making his way to the Master’s side, as did John, he, in what he meant should be an indifferent manner, mingled with the servants and soldiers around the fire, builded on that cold spring night. He stands there warming himself, thinking no doubt of his sore disappointment, instead of watching and praying. He is asked again and again, and again and again he denies, even with cursing and swearing. The Lord heard—he knew it all before. He turns and looks upon Peter, not with anger, but grief, and the disciple's heart is broken. Jesus was divine. Peter knew then how well Christ knew him. Had Peter heeded the first reproof he would not have fallen. Had he believed the second he would probably have resisted. But he would not, and after repeated reproofs he becomes sensitive, and separating himself from Jesus, he "followed afar off." By three evangelists this is told in circumstantial details; it is implied in the other. It reveals the secret of the denial. It made him susceptible to the enemy's temptation; it made Satan's success possible. Had he been close to Jesus, he would have never been asked the question, "Art not thou also one of this man's disciples?" Everybody would have known it; every word and act and look would have proclaimed that he loved the "Man of Sorrows" above all earthly flattery or emoluments. Fellow-Christians, may we not learn a lesson here? When we deny Christ is it not because we have been following "afar off"? Has not reproof made us sensitive in our selfishness, and have we not brooded over this till the Master was far in advance? Are pride, ambition, avarice, pleasure, between us and Christ? Do some need to ask to ascertain if we are Christ's disciples? What assurance then have we that we will not deny the Lord even as did Peter? Let this year, if we have failed to identify ourselves with Christ, mark a new era in our lives. Let us go in "with Jesus," if need be, to the judgment hall, to condemnation, to loss of reputation, to death; at all hazards keep with him, but let us not be found by the adversary following "afar off," or warming ourselves in an indifferent manner in the company of scoffers. The lesson is for us.