1. Jesus satisfied their deepest spiritual wants. They had found in Him provision for their whole nature, and had learned the truth of His saying, “He that cometh to Me shall never hunger, and He that believeth on Me shall never thirst.” They could now say, “Thou hast the words of eternal life.” His words made water into wine, and five loaves into five thousand, but His words did what was far more to their purpose,—they fed their spirit. His words brought them nearer to God, promised them eternal life, and began it within them. From the lips of Jesus had actually fallen words which quickened within them a new life—a life which they recognised as eternal, as lifting them up into another world. These words of His had given them new thoughts about God and about righteousness, they had stirred hopes and feelings of an altogether new kind. And this spiritual life was more to them than anything else. No doubt these men, like their neighbours, had their faults, their private ambitions, their hopes. Peter could not forget that he had left all for his Master, and often thought of his home, his plentiful table, his family, when wandering about with Jesus. They all, probably, had an expectation that their abandonment of their occupations would not be wholly without compensation in this life, and that prominent position and worldly advantage awaited them. Still, when they discovered that these were mistaken expectations, they did not grumble nor go back, for such were not their chief reasons for following Jesus. It was chiefly by His appeal to their spiritual leanings that He attracted them. It was rather for eternal life than for present advantage they attached themselves to Him. They found more of God in Him than elsewhere, and listening to Him they found themselves better men than before; and having experienced that His words were “spirit and life” (ver. 63), they could not now abandon Him though all the world did so.

So is it always. When Christ sifts His followers those remain who have spiritual tastes and wants. The spiritual man, the man who would rather be like God than be rich, whose efforts after worldly advancement are not half as earnest and sustained as His efforts after spiritual health; the man, in short, who seeks first the kingdom of God and His righteousness, and lets other things be added or not to this prime requisite, cleaves to Christ because there is that in Christ which satisfies his tastes and gives him the life he chiefly desires. There is in Christ a suitableness to the wants of men who live in view of God and eternity, and who seek to adjust themselves, not only to the world around them so as to be comfortable and successful in it, but also to the things unseen, to the permanent laws which are to govern human beings and human affairs throughout eternity. Such men find in Christ that which enables them to adjust themselves to things eternal. They find in Christ just that revelation of God, and that reconcilement to Him, and that help to abiding in Him, which they need. They cannot imagine a time, they cannot picture to themselves a state of society, in which the words and teaching of Jesus would not be the safest guide and the highest law. Life eternal, life for men as men, is taught by Him; not professional life, not the life of a religious rule that must pass away, not life for this world only, but life eternal, life such as men everywhere and always ought to live—this is apprehended by Him and explained by Him; and power and desire to live it is quickened within men by His words. Coming into His presence we recognise the assuredness of perfect knowledge, the simplicity of perfect truth. That which outrides all such critical times as the disciples were now passing through is true spirituality of mind. The man who is bent on nourishing his spirit to life everlasting simply cannot dispense with what he finds in Christ.

We need not then greatly fear for our own faith if we are sure that we covet the words of eternal life more than the path to worldly advantage. Still less need we tremble for the faith of others if we know that their tastes are spiritual, their leanings Godward. Parents are naturally anxious about their children’s faith, and fear it may be endangered by the advances of science or by the old props of faith being shaken. Such anxiety is in great measure misdirected. Let parents see to it that their children grow up with a preference for purity, unselfishness, truth, unworldliness; let parents set before their children an example of real preference for things spiritual, and let them with God’s aid cultivate in their children an appetite for what is heavenly, a craving to live on terms with God and with conscience; and this appetite will infallibly lead them to Christ. Does Christ supply the wants of our spirits? Can He show us the way to eternal life? Have men found in Him all needed help to godly living? Have the most spiritual and ardent of men been precisely those who have most clearly seen their need of Him, and who have found in Him everything to satisfy and feed their own spiritual ardour? Has He, that is to say, the words of eternal life? Is He the Person to whom every man must listen if he would find his way to God and a happy eternity? Then, depend upon it, men will believe in Christ in every generation, and none the less firmly because their attention is called off from non-essential and external evidences to the simple sufficiency of Christ.

2. Peter was convinced not only that Jesus had the words of eternal life, but that no one else had. “To whom shall we go?” Peter had not an exhaustive knowledge of all sources of human wisdom; but speaking from his own experience he affirmed his conviction that it was useless to seek life eternal anywhere else than in Jesus. And it seems equally hopeless still to look to any other quarter for sufficient teaching, for words that are “spirit and life.” Where but in Christ do we find a God we can accept as God? Where but in Him do we find that which can not only encourage men striving after virtue, but also reclaim the vicious? To put anyone alongside of Christ as a revealer of God, as a pattern of virtue, as a Saviour of men, is absurd. There is that in Him which we recognise as not merely superior, but of another kind. So that those who reject Him, or set Him on a level with other teachers, have first of all to reject the chief part of what His contemporaries were struck with and reported, and to fashion a Christ of their own.

And it should be observed that Christ claims this exceptional homage from His people. The “following” He requires is not a mere acceptance of His teaching alongside of other teaching, nor an acceptance of His teaching apart from Himself, as if a man should listen to Him and go home and try to practise what he has heard; but He requires men to form a connection with Himself as their King and Life, as that One who can alone give them strength to obey Him. To call Him “the Teacher,” as if this were His sole or chief title, is to mislead.

The alternative, then, as Peter saw, was Christ or nothing. And every day it is becoming clearer that this is the alternative, that between Christianity and the blankest Atheism there is no middle place. Indeed we may say that between Christianity, with its supernatural facts, and materialism, which admits of no supernatural at all, and of nothing spiritual and immortal, there is no logical standing-ground. A man’s choice lies between these two—either Christ with His claims in all their fulness, or a material universe working out its life under the impulse of some inscrutable force. There are of course men who are neither Christians nor materialists; but that is because they have not yet found their intellectual resting-place. As soon as they obey reason, they will travel to one or other of these extremes, for between the two is no logical standing-ground. If there is a God, then there seems nothing incredible, nothing even very surprising, in Christianity. Christianity becomes merely the flower or fruit for which the world exists, the element in the world’s history which gives meaning and glory to the whole of it: without Christianity and all it involves the world lacks interest of the highest kind. If a man finds he cannot admit the possibility of such an interference in the world’s monotonous way as the Incarnation implies, it is because there is in his mind an Atheistic tendency, a tendency to make the laws of the world more than the Creator; to make the world itself God, the highest thing. The Atheist’s position is thoroughgoing and logical; and against the Atheist the man who professes to believe in a Personal God and yet denies miracle is helpless. And in point of fact Atheistic writers are rapidly sweeping the field of all other antagonists, and the intermediate positions between Christianity and Atheism are becoming daily more untenable.

Any one then who is offended at the supernatural in Christianity, and is disposed to turn away and walk no more with Christ, should view the alternative, and consider what it is with which he must throw in his lot. To retain what is called the spirit of Christ, and reject all that is miraculous and above our present comprehension, is to commit oneself to a path which naturally leads to disbelief in God. We must choose between Christ as He stands in the gospels, claiming to be Divine, rising from the dead and now alive; and a world in which there is no God manifest in the flesh or anywhere else, a world that has come into being no one knows how or whence, and that is running on no one knows whither, unguided by any intelligence outside of itself, wholly governed by laws which have grown out of some impersonal force of which nobody can give any good account. Difficult as it is to believe in Christ, it is surely still more difficult to believe in the only alternative, a world wholly material, in which matter rules and spirit is a mere accident of no account. If there are inexplicable things in the gospel, there are also in us and around us facts wholly inexplicable on the atheistic theory. If the Christian must be content to wait for the solution of many mysteries, so certainly must the materialist be content to leave unsolved many of the most important problems of human life.[26]

3. The third reason which Peter assigns for the unalterable loyalty of the Twelve is expressed in the words, “We have believed and know that Thou art the Holy One of God.” By this he probably meant that he and the rest had come to be convinced that Jesus was the Christ, the Messiah, the consecrated One, whom God had set apart to this office. The same expression was used by the demoniac in the synagogue at Capernaum.[27] But although the idea of consecration to an office rather than the idea of personal holiness is prominent in the word, it may very well have been the personal holiness of their Master which bore in upon the minds of the disciples that He was indeed the Messiah. By His life with them from day to day He revealed God to them. They had seen Him in a great variety of circumstances. They had seen His compassion for every form of sorrow and misery, and His regardlessness of self; they had marked His behaviour when offered a crown and when threatened with the cross; they had seen Him at table in gay company, and they had seen Him fasting and in houses of mourning, in danger, in vehement discussion, in retirement; and in all circumstances and scenes they had found Him holy, so holy that to turn from Him they felt would be to turn from God.

The emphasis with which they affirm their conviction is remarkable: “We have believed and we know.” It is as if they felt, We may be doubtful of much and ignorant of much, but this at least we are sure of. We see men leaving our company who are fit to instruct and guide us in most matters, but they do not know our Lord as we do. What they have said has disturbed our minds and has caused us to revise our beliefs, but we return to our old position, “We have believed and we know.” It may be true that devils have been cast out by the prince of the devils; we do not know. But a stainless life is more miraculous and Divine than the casting out of devils; it is more unknown in the world, referrible to no freak of nature, accomplished by no sleight of hand or jugglery, but due only to the presence of God. Here we have not the sign or evidence of the thing but the thing itself, God not using man as an external agent for operating upon the material world, but God present in the man, living in his life, one with him.

Upon our faith nothing is more influential than the holiness of Christ. Nothing is more certainly Divine. Nothing is more characteristic of God—not His power, not His wisdom, not even His eternal Being. He who in his own person and life represents to us the holiness of God is more certainly superhuman than he who represents God’s power. A power to work miracles has often been delegated to men, but holiness cannot be so delegated. It belongs to character, to the man’s self; it is a thing of nature, of will, and of habit; a king may give to his ambassador ample powers, he may fill his hands with credentials, and load him with gifts which shall be acceptable to the monarch to whom he is sent, but he cannot give him a tact he does not naturally possess, a courtesy he has not acquired by dealing with other princes, nor the influence of wise and magnanimous words, if these do not inherently belong to the ambassador’s self. So the holiness of Christ was even more convincing than His power or His message. It was such a holiness as caused the disciples to feel that He was not a mere messenger. His holiness revealed Himself as well as Him that sent Him; and the self that was thus revealed they felt to be more than human. When, therefore, their faith was tried by seeing the multitudes abandon their Lord, they were thrown back on their surest ground of confidence in Him; and that surest ground was not the miracles which all had seen, but the consecrated and perfect life which was known to them.