Peter Thinks His Sacrifice Complete.
His Consequent Expectations.
In the three synoptical Gospels we have an account of a remarkable conversation between Peter and his Lord in regard to the reward promised to those who took service in the Kingdom of God. The occasion was one of special interest. A rich young ruler came to Jesus to ask the momentous question, "What shall I do to inherit eternal life?" The disciples appear to have been much impressed by the incident—Peter, perhaps, most of all, for in Mark's Gospel we have the best account of the matter. Jesus, he says, was attracted by the simplicity, humility and earnestness of one who certainly ran the risk of incurring odium by stooping to ask advice of the new Teacher. Peter has preserved for us in one vivid sentence something of the very aspect of the Master in His final reply, "Jesus, looking upon him, loved him, and said unto him, 'One thing thou lackest; go, sell whatsoever thou hast and give to the poor, and thou shalt have treasure in heaven, and come, follow me.'" This test was too much for the seeker; he turned and "went away sorrowful, for he was one that had great possessions." In the discourse that followed, the Master, doubtless in a vein of mingled sadness and solemnity, observed, "How hardly shall they that have riches enter into the Kingdom of God!" Peter accepting his Master's words in their most literal sense, in the light of the foregoing incident, spoke out in his impulsive way, "Lord, we have left all and followed Thee. What, then, shall we have?"
Two things in regard to this question have a certain significance for us. The first, Peter's inadequate sense of the extent of the renunciation he had made, and secondly, our Lord's patient and wise reply. Peter evidently considered his renunciation and that of his companions to have been complete. They had abandoned their fishing nets, and to a certain extent their homes. They had done so on the understanding that He who summoned them was the promised Messiah and future King of Israel, and therefore would be able in the future to compensate all who associated themselves with Him to their own loss. We must not suppose that this was the leading motive which attracted Simon and the sons of Zebedee to the new Prophet, but it is very clear that after they had been associated with Jesus for some time ambitious hopes for place and power began to take possession of their hearts. Of this we have already considered an example. Up to the present they had misapprehended the deepest principle of the Master's teaching; they felt that abandonment of their accustomed pursuits and possessions merited a present and material reward not to be long delayed. Hence Peter's question—a question which no doubt related to the expectations of his companions also. The idea of a renunciation of themselves, a spiritual renunciation, had not yet become clear to them. From our point of view it is surprising that they should so long have misunderstood.
Had He to whom the inquiry was addressed been as most of us are, Peter would have received another sharp rebuke. How different is Jesus's answer on this occasion from the stern, "Get thee behind me, Satan!" of a little while before! The difference is due to the fact that, in this case, Peter spoke of his own renunciation, while in the former case he had ventured to interfere with his Master's. Jesus therefore replied with a patience and kindness that were possible only to one who saw far beyond the moment. "There is no man," said He, "that hath left house or brethren or sisters or mother or father or children or lands for My sake, and for the Gospel's sake, but he shall receive a hundredfold now in this time, houses and brethren and sisters and mothers and children and lands with persecutions; and in the world to come eternal life. But many that are first shall be last, and the last first." Some have objected to the tenor of this reply, arguing that it held out false hopes to those who heard it, and that to promise such a reward was in any case to lower somewhat the ideal of service. When, however, we look forward to the noble fulfilment of the promise we cannot but think the spirit of it altogether worthy of Jesus. It is a continuance of the superhuman insight which had led Him to assert on His first meeting with Simon, "Thou shalt be called Rock." If Mark's Gospel is really Peter's memoirs it is probable that the story of this promise was committed to writing long after Peter had begun to recognise its meaning. He who afterwards at the Beautiful Gate of the Temple addressed the cripple who asked for money was a nobler Peter than the one who now sought a similar gift for himself. "Silver and gold have I none, but such as I have give I unto thee. In the name of Jesus Christ of Nazareth, rise up and walk." "Such as I have!" Who would not desire to share in a possession so rich? Silver and gold, social and political prominence, had faded into nothingness in the presence of the privilege of speaking "in the name of Jesus Christ of Nazareth."
A mortal, sin's familiar friend, doth here
Avow that he will give all earth's reward,
But to believe and humbly teach the faith,
In suffering and poverty and shame,
Only believing he is not unloved.[[1]]
[[1]] R. Browning, Pauline.