Some Actors Our Lord's Passion IBy HERMANN ULIENTHAL Class IK Book_ , L6 Gojjyright^I COPYRIGHT DEPOSrr. Some Actors in Our Lord's Passion By ^e-vw^LaXfi. LILIENTHAl! Author of "Lent — Past and Present ' REV. HERMAN1S LILIENTHALJ M.A WITH AN INTRODUCTION BY THE RT. REV. THOMAS MARCH CLARK, D.D., L.L.D. Bishop of Rhode Island and Presiding Bishop NEW YORK THOMAS WHITTAKER 2 AND 3 BIBLE HOUSE 1903 THE LIBRARY OF CONGRESS, Two Copies Received MAR 9 1903 & Copynght Entry CLASS OU XXo. No. SU- ? *h h COPY B. <&<> Copyright, 1903, By Thomas Whittaker THE CAXTON PRESS NEW YORK. My Companion in Thought, My Helpmeet in Life, I Inscribe This Book. Introduction THERE are many people who, when they read anything which seems to them par- ticularly heavy and wearisome, are apt to say, " It is as dull as a sermon " ; but if all discourses were like those contained in this book, one would be more likely to say of what pleased them, " It is as interesting as a sermon." The writer paints with his pen, and the lights and shadows are so adjusted, that the figures stand before us with wondrous vividness, while the men he describes are prominent actors in the most solemn and eventful transaction which ever took place on earth. The first subject fills us with horror and we wonder how it was possible for Judas to have found entrance into the household of Jesus and, for so long a time, to have remained there, but Introduction the careful and discriminating analysis of his character helps us to solve the mystery. The history of Peter also is told in such a way as to make clear the inconsistencies of his con- duct — while that of Pontius Pilate is so search- ing and thorough as to destroy any doubts as to his real desire and intentions and to justify the perpetual recalling of his name in our Creed — since he was chief among the murderers of our Lord. The sketches of Herod and Barabbas are drawn with wonderful fidelity and in a manner which impresses our minds with the terrible wicked- ness of the men who controlled the events of this period, and the horrible degradation of the people who chose that the robber Barabbas should be pardoned and the Holy Jesus crucified. I wish that these discourses might be read in every parish during Lent, for they have touched me more deeply than any sermons which I have ever read, and since I am in my ninety-first year this is saying a great deal. They must appeal to the young as well as to Introduction the mature mind — because of their simplicity and the dramatic interest with which every sub- ject is surrounded : and will be listened to by a class of people who are not ordinarily moved by appeals from the pulpit. I wish that the book might not only fall into the hands of every intelligent layman for private perusal, but be placed on the study table of all the clergymen of the Church, since no one can fail to be impressed, in heart and conscience with the truths embodied here, or not be im- pelled with a great desire to convey to others the solemn lessons contained in these discourses. The sermons for Good Friday and Easter must especially bring us very near to Christ and fill us with a profound sense of the terrible emer- gency which brought Him down to earth and nailed Him to the Cross on Calvary. Thomas M. Clark. Bishops House, Providence, R. I., December 5th, igo2. Preface " C OME Actors in Our Lord's Passion " is a w_} course of Sermons preached in Lent, 1902, in Christ Church, Hartford, Conn. To complete the theme there are added two sermons — one for Good- Friday, and one for Easter-day — preached in connection with the same course. At the re- quest of friends these sermons are now given a wider circulation. It is to be noted that these are sermons, not essays, preached, not read, hence the retention of the direct address. The author, finally, desires to return his sincere thanks to the venerable and revered Bishop of Rhode Island, and Presiding Bishop of the Church, who admitted the author a candidate for orders, and advanced him to the Priesthood, and now has kindly written a word of introduction for these sermons preached from the pulpit of x Preface the parish of which the Bishop was himself sometime rector, thus strengthening the former bond of association, both with the parish and the author. H. L. Hartford, Conn., December, igo2. Contents J U1JA3 Matt, xxvi : 24, 25. 1 » II Peter Luke xxii: 61, 62. Ill 23 J- Caiaphas . John xi : 49, 50. 43 IV Pontius Pilate Matt, xxvii : 24. V 63 , Herod Luke xxiii : 8, 9. VI 85 Barabbas John xviii : 39, 40. 105 xii Contents VII The Meaning of the Cross (Good Friday) 125 John xix : 18. VIII Christ's Resurrection the Answer to the Enigma of Death (An Easter Sermon) 141 1 Cor. xv : 22. I Judas Some Actors in Our Lord's Passion Mnbas The Son of Man goeth as it is written of Him, but woe unto that man by whom the Son of Man is betrayed ! It had been good for that man if he had not been born. Then Judas which betrayed Him answered and said, Master, is it I ? He said unto him, thou hast said. — Matthew xxvii: 24, 25. THE destiny of the human race is centred in the agony of Gethsemane, and the tragedy of Calvary. And of the actors in that awful drama few present a more weird and tragic character than Judas the betrayer of his Master. We are apt to think of Judas as some monster incarnate, to be spoken of with bated breath, as 3 4 Judas if he were outside the pale of humanity, and not to be reckoned in the category of ordinary mor- tals. And yet he was a babe as we all have been ; he once was fondled by a tender mother. He had looked up into her face with innocent love. He had grown up in childish guileless- ness, mingling with other boys, enjoying their games, their interests, their studies, their joys. No mark of Cain was branded on that innocent forehead then. He grew up, we may infer from his after history, an active, promising, enthusi- astic and shrewd young man. Then one day across the path of the young man comes the Rabbi of Galilee, Jesus of Naz- areth. Crowds w r ere following Him, attracted by His miracles, and His teaching. He — Judas — will join the throng, he too will see whether he may not have a share in the glories of the coming kingdom of which he heard so much. If he is to gain any position in the new king- dom, it will not do to hang on the outer fringe of the multitude, he must become more closely attached to this new prophet reputed to be the Judas 5 Son of David, the promised Messiah. Already this prophet is selecting His special followers and disciples — those who are to be His intimate companions — he, Judas, must therefore belong to this inner circle. He will attract the teacher of Nazareth by displaying his eagerness to be enrolled ; he will offer his services, his allegiance. A doubtful tradition tells us that Judas is the disciple who offered his services to Jesus, saying, " Lord, I will follow Thee whithersoever Thou goest," and as if to deter him Jesus replied, " Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." As a matter of fact, however, we know that Judas Iscariot, i. e., the man of Kerioth, was enrolled among the Twelve, that inner body of disciples who followed their Master everywhere. In this connection it is interesting to note that Judas is the only one of the Twelve who is not a Galilean, but that he comes from Judaea. As the history of this little band proceeds, we find that Judas becomes their treasurer, he bears 6 Judas the bag. Doubtless he had shown some financial efficiency. His southern training may have made him more prudent. Perhaps he could make the money go farther, and last longer. Perhaps he was not so generous to the needy as any other of the disciples would be ; anyhow, he must have shown some qualifications for the office, and so is honored with the trust. He was what the world might call wise, prudent, judicious, economical. At first everything goes well. Crowds flock to the teacher of Nazareth. It is quite possible that the hopes which urged Judas to join the Galilean band will be fulfilled. Miracles are wrought which show that his Master possesses a power greater than any heretofore possessed of man. The enthusiasm of the people increases, so that after the feeding of the Five Thousand, the people would take Jesus by force and make Him a king. This is a crucial point in Christ's career. Now can be fulfilled His claims of Messiahship — now He can rule on the throne of David His father. The tide of popularity is at Judas 7 its height. Let Him float Himself upon it while it is turning His way. But strange — passing strange — so far from yielding to the popular desire and wish, Jesus withdraws Him- self. He refuses to be made a king. What can it mean ? The people are amazed, dumbfounded. Can it be that after all this Galilean prophet is an impostor, is no Messiah, is no Son of David, is not the promised king ? Jesus shrinks now from popular attempts to advance Him, retires more and more from public notice ; and soon the tide which had been running His way turns. He is doubted by the people, the crowds leave Him, some of His disciples turn back from following Him ; while His enemies, the Pharisees, the chief priests, and rulers become bolder. Now they begin to plot against His life. All this change, this rising to and waning from popularity takes place before the eyes of Judas. He had come to join what he thought a successful political and national movement, by which he was to be advanced to station and power. He had cast all he had into this cause ; 8 Judas his means, his calling, his hopes of advancement, his life. Were his hopes, then, all a delusion ? Was he to be disappointed? Was there to be no earthly kingdom after all ? He listens to his Master's teaching ; he watches His actions. Alas ! what a disenchantment. He begins to see that the kingdom of heaven is quite differ- ent from what he had expected. He has been misled, deceived. But he will at least try to get something out of his connection. Out of the wreck of fortune he will save something. Notice how this thought, this feeling begins to work. He kept the bag. Here at least is one opportunity. None know what they have. And now Judas begins to steal. We are told plainly, he is a thief. But matters grow worse. Instead of regaining lost ground his Master seems to be losing. The people — the mob so easily turned and moved, worked upon and used as an instrument — is now turning in the direction of the rulers ; why should not he? His disillusionment and disap- pointment are complete. His stealing has be- Judas 9 gun his downward course. Deterioration of character sets in rapidly. His Master had in many ways, at many times by words and acts, by parables, by allusions, tried to win back this disciple so fast losing his loyalty ; even at the last when it seemed hopeless to do anything more, yet the Lord in that upper chamber stooped to wash the feet of him who was only too soon to betray Him. But all to no effect. Satan had entered into the heart of Judas. He was now hopelessly committed to the enemies of his Master. He could not and would not ac- cept any endeavor to recall him to allegiance. Alas ! Up from that table where were broken the sacred symbols, he rises to complete his perfidy, and hastens to arrange the betrayal of his Master, — and all for the paltry pittance of thirty pieces of silver, for less than $20. Then comes the awful scene of the Garden of Gethsemane : when this one, chosen from a number, this one of the Twelve comes with officers and a band, and betrays his Master with a kiss. Oh to think that the token of closest 10 Judas love and affection should be used for the purpose of the basest and most shameful treachery and betrayal. But the end is not yet. The trial of Jesus soon convinces Judas that he has perpetrated a most perfidious crime. Now comes the awakening, the awakening to the horror of his deed. Is it too late now for retrieval ? Can he undo his crime ? What now shall he — Judas — do ? Might he seek Him whom he had betrayed? Might he not cast himself at the feet of Jesus and even after his infamous treachery be forgiven? He might. But despair, remorse hinder him, crush him. Hope has withered in his soul. " The road, the streets, the people's faces, all seemed now to bear witness against him, and for Jesus. He read it everywhere. He felt it always ; he imagined it till his whole being was in flame. What had been, what was, what would be ! Heaven and earth receded from him ; there were voices in the air, and pangs in the soul — and no escape, help, counsel, or hope anywhere." Oh, so terrible is remorse and despair. Judas 1 1 Now began the dread lash of conscience so long lulled to sleep. Judas was still a human being, he still had a conscience working in him. This he had not bargained for when he bar- gained for the money. And now that he had betrayed his Lord, to use the words of Eder- sheim " that night in Gethsemane would never more pass from his soul. In the thickening and encircling gloom all around, he must have ever seen only the torchlight glare as it fell on the pallid face of the Divine Sufferer. In the ter- rible stillness of the storm he must have ever heard only these words — ' Judas ! betrayest thou the Son of Man with a kiss ? ' He did not hate Jesus then — he hated nothing, he hated every- thing. He was utterly desolate as the storm of despair swept over his disenchanted soul, and swept him before it. No one in heaven or on earth to appeal to; no one — angel or man, to stand by him ! He must get rid of those thirty pieces of silver, which like thirty serpents coiled around his soul with terrible hissing of death. Then at least his deed would have nothing of 1 2 Judas the selfish in it; only a terrible error, a mistake to which he had been incited by these San- hedrists. Back to them with the money, and let them have it again ! " And so forward he pressed amid the wonder- ing crowd, which would give way before that haggard face with the wild eyes that crime had made old in those few hours, till he came upon that knot of priests and Sanhedrists, perhaps at that very moment speaking of it all. Not even the priests who had paid him the price of blood would have aught of him, as with hoarse cry he sobbed — ' I have sinned in that I have betrayed innocent blood ! ' They turned from him with impatience, and in contempt reply, ' What is that to us, see thou to it ! ' Thus they sent him reeling back into his darkness. For a moment he stared wildly before him, the very thirty pieces of silver still clutched in his hand. For a moment only, and then he wildly rushed forward towards the sanctuary itself, he bent forward, and with all his might hurled from him those thirty pieces of silver, so that each resounded as Judas 1 3 it fell on the marble pavement. Then out he rushed from the Temple, out of Jerusalem into solitude ! Whither shall it be ? Down into the horrible solitude of the valley of Hinnom, the Tophet of old, with its ghastly memories, with its ghostly associations. But it was not solitude, for it seemed now peopled with figures, faces, sounds. Across the valley, and up the steep sides of the mountain ! Here jagged rocks rise perpendicularly; perhaps there was some gnarled, bent, stunted tree. Up there he climbed to the top of that rock. Now slowly and de- liberately he unwound the long girdle that held his garment. It was the girdle in which he had carried those thirty pieces of silver. He was now quite calm and collected. With that girdle he will hang himself on that tree close by, and when he has fastened it, he will throw himself off from that jagged rock. It is done. . . . And now he is going deeper, farther out into the night — to its farthest bounds, where rises and falls the dark flood of death. The wild howl of the storm has lashed the dark waters into fury ; M Judas they toss and break in wild billows at his feet. One narrow rift in the cloud-curtain overhead, and in the pale deathlike light lies the figure of the Christ, so calm, so placid, untouched and unharmed on the storm-tossed waters, as it had been that night lying on the lake of Galilee when Judas had seen Him come to them over the surging billows, and then bid them be at peace. Peace! What peace to him now— in earth or heaven? It was the same Christ, but thorn- crowned, with nail-prints in His hands and feet. And this Judas had done to the Master ! Only for one moment did it seem to lie there ; then it was sucked up by the dark waters beneath. Again the cloud-curtain is drawn up ; the dark- ness is thicker, and the storm wilder than be- fore. Out into that darkness, with one wild plunge— there, where the figure of the dead Christ had lain on the waters ! And the dark waters have closed around him in eternal silence." Judas— the thief, the traitor, the sui- cide, the deicide. What an end to what a career ! Unparalleled Judas 1 5 in the history of man, impossible, we think, of repetition. Is this so ? May there be no repeti- tion ? What then mean those words of scripture in which the sacred writer warns us of those who " crucify to themselves the Son of God afresh and put Him to an open shame " ? We think then of Judas as a monster of in- iquity, who committed a deed that can never be repeated. Is this true ? Are we so sure ? Consider the character of Judas, and see whether after all it is so different from what it is possible for any of us to become or to be. There t was nothing to distinguish Judas from the rest I of the disciples until the last deadly act of be- \ trayal was accomplished. Before that he was to all appearances the same as his companions. In fact from his position as the almoner and treas- urer of the little band, we might infer that in the eyes of the world he was a little superior to the rest of his associates. Doubtless Judas had a reputation as a financier, a reputation no doubt of value in the first as in the twentieth century. He was not easily moved to generous feeling by 1 6 Judas any act of supreme devotion. When Mary of Bethany anointed the Saviour with that precious ointment costing about three hundred pence, Judas exclaims against this waste. He was indignant at this seemingly useless extravagance. No. To all outward appearances if you and I had met Judas before the betrayal, while he still possessed the confidence of his associates, we might have es- teemed him higher than some of his companions. He might have seemed to us less boorish, more businesslike, more a man of the world than the Galilean fishermen. If we had to make a choice from that band of disciples for some important position of trust, in which ability, sagacity, prudence, wisdom were required, we might have chosen him in preference to any of his fellow- disciples. Then, too, we may be sure that at first there must have been some germ of good in him, otherwise he would not have been willing to fol- low this new and unknown teacher of Nazareth. To be sure there was mixed up in this attach- ment and following some idea of self-advanc- Judas 1 7 ment and- political preferment. But did not the other eleven also expect this ? Did they not all of them frequently dispute as to who should be greatest in the kingdom of heaven ? Had not the mother of James and John, the sons of Zebedee, solicited the highest station of honor for her sons ? Wherein was Judas more ambitious than the others ? If we regard Judas at his first following of Jesus he was not abnormal in char- acter at all. He does not seem to have been different from the eleven. We are too much in the habit of judging his character not at the be- ginning of his career, but at its end : not as he was when first he joined the Galilean prophet, but as the base traitor and betrayer of his Master and Friend. And so we think him a monster of in- iquity, an incarnate demon. In fact we are apt to consider all the apostles as somehow different from ourselves, and when they deny their Lord or betray Him we consider the crime enormous. We say to ourselves, " Had we been in their place we never would have been guilty as were Peter and Judas ; we would not have betrayed, 1 8 Judas deserted, denied our Master in the hour of His loneliness and need." But crimes are committed only after deterio- ration of character, and deterioration is so gradual, often so unobserved, or if observed we excuse or justify our word or conduct, and before we know it, we are doing what we would have shuddered at, if any one had told us we should one day do it. Do you suppose if Judas had been told when first he joined Jesus of Nazareth that he would one day basely betray Him, that he would have believed it ? Nay. He would have repudi- ated the thought, he would have spurned the suggestion, he would have resented it as an in- sult. The treachery of betrayal is a most damning sin, and yet do you think that those who in his- tory stand out as the great traitors, whether to country or friend, do you think they originally believed betrayal on their part possible? Ask Themistocles at Salamis when he saved Greece from the Persian King Xerxes, whether it was pos- sible he would ever betray his country to Persia ? Judas 1 9 Would he not have resented the imputation with indignation, and yet did not Themistocles even- tually betray his country ? Ask Benedict Arnold at Quebec or Saratoga, where he fought so valiantly for these colonies struggling for inde- pendence against the British crown, when his patriotism and loyalty were unquestioned and untainted, whether he would ever betray his country, and yet he stands to-day impeached be- fore the world as one of the most infamous of traitors. Were either of these men so abnormal in character at first? If they had any distin- guishing trait was it not the possession of un- common and extraordinary ability ? Brethren, there is nothing strange and nothing impossible in this world, and the conduct and career of Judas are practically repeated to-day by many and by all who have betrayed their Christian faith ; who having put their hand to the plough have turned back ; who dazzled by worldly advantages have given up the service of Christ; who because the world so persistently shouts that Christianity is a failure are discour- 20 Judas aged and turn back from following Christ ; who as disciples of the Crucified would be " Christians without the cross." Knowing what you do of life, and looking it may be into your own experience, brethren, dare you say the infamous deed of Judas is unpar- alleled, that it can never be repeated ; or is it not true that his tragic deed and life find their counterpart in many a Christian life to-day; that the betrayer in all his enormity stands re- vealed as a witness not only of what we can become, but of what we may become ? His his- tory lives to warn us how discipleship is no safeguard against betrayal, how intimate com- munion does not debar disloyalty, how even tender affection is not proof against blackest treachery. How terrible the possibility, how tragic the probability ! Ah ! Brethren, as we read or hear read the words of the suffering Saviour who with bleeding heart, and aching voice comes into our life say- ing with bitterness of soul, " Verily I say unto you, that one of you shall betray Me," let us re- Judas 21 member Judas and his awful and guilty career, then let us ask with serious and sad solemnity, and with deep searching of heart, " Lord, is it I?" II Peter II Jteter And the Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out and wept bitterly Luke xxii : 6l, 62. WHEN we meditate upon the Passion of our Lord — the intensity of His agony, and the bitterness of the cross — we must surely realize that its anguish was deepened by the betrayal of one disciple, and the denial of an- other, that in the supreme moment of trial, Jesus was abandoned by His chosen disciples whom for three years he had been training by most intimate communion and private inter- course. How bitter, yea heartrending must it have been to have the great betrayal followed by the great denial. Judas betrays his Master with a kiss, and Peter denies Him with an oath. Can 25 26 Peter failure be more complete? Can discipleship be more ignominious ? Yet Peter was sure he would not deny his Lord. We remember how again and again when told by the Saviour that he would deny Him, Peter replies with vehemence that though he should die with his Master, yet would he never deny Him. And he meant it. His zeal and attachment in the past led Peter to believe he could and would do as he said. All his feelings had been aroused by the thought that one of them should betray his Lord. What a dastardly deed ! How base and treacherous ! Need we be surprised that the bare thought of such treachery aroused indignation in the apostle's breast, that it stirred up the heroic in his nature, kindled his zeal and courage, and urged him to give voice to his emotion, " though I should die with Thee, yet will I never deny Thee." Impulsive, warm hearted, forward, and enthu- siastic Peter gave little thought before he spoke. He seldom measured his speech, or guaged his Peter 27 own capacity, but from the fulness of his heart he gave utterance to his feelings. Peter was intensely human. We can imagine how he must have hated baseness and treachery, how his whole soul must have revolted against the thought that any one of the twelve could be disloyal to his Master. In character Peter was practical rather than contemplative, eager for action, and disinclined to meditation. His energy was restive to find vent in expression. He was quick in decision, and also in execution, but his judgment was not always right. " He was easily misled by a rash self-confidence to say more and to venture more than he could ac- complish, and though he quickly and ardently seized on an object, he allowed himself too easily to relinquish it, by yielding to the force of another impression." This impulsiveness was manifested when, seeing the Saviour walking on the water, he asked if he might not do the same, and when bidden to come, and the waves began to rise, his fear overcame him, and he cried " Save, Lord, I perish ! " So again in that upper 28 Peter room at the last supper, when the Master in wondrous humility girded Himself with a towel and took a basin and water to wash His dis- ciples' feet, it is Peter who says " Lord, dost Thou wash my feet ? . . . Thou shalt never wash my feet." But notice how quickly he recedes from this attitude when told, "If I wash thee not, thou hast no part with Me." Then Peter saith, " Lord, not my feet only, but also my hands and my head." As eager now for washing, as before in refusing. In this impulsiveness we see a tendency to rash boldness which when trial or temptation comes, shrinks and fails. When excess of feel- ing has been manifested without commensurate inward strength, then it is that the unexpected happens. Peter was certainly sincere in his strong asseverations of attachment. He honestly believed his own words when he professed that he was willing to die with his Master. But a crisis is often a revelation of weakness as well as of strength. It reveals at times phases of character that were never suspected. Misfortune Peter 29 and danger often disclose tendencies and defects that never showed themselves when one was happy and prosperous. Such instances must have come into your experience. Some of your friends and acquaintances must have by their con- duct in critical situations surprised you, have per- haps utterly disappointed or deceived you, as well as at times confirmed your confidence in them. " Though I should die with Thee, yet will I never deny Thee." These are brave words, how are they justified ? Follow Peter into the court- yard of the high priest's palace. See him as he stands there warming himself by the fire of coals. He seems to be a stranger, and so one of the maids with critical eye examines him, and as she gazes suddenly she exclaims, "And thou also wast with Jesus of Nazareth." And what re- plies Peter ? He denied saying, " I know not, neither understand I what thou sayest." Mean- while his Master is but a short distance away falsely accused, powerless in the hands of His malignant enemies, — that Master for whom he had professed attachment unto death. Uneasy 30 Peter man that he is because of his cowardice Peter moves out into the porch where he is less likely to be questioned, " and the cock crew." Omi- nous sound, does it not call to mind the Saviour's words : " Before the cock crow twice, thou shalt deny Me thrice." Alas ! Retreat seems impossible. For " a maid saw him again, and began to say to them that stood by — this is one of them, and he denied it again." And still his Master was on His trial, and already the in- sults to His person had begun. And a little after, i. e. t about an hour after, while Peter anx- ious to go, yet as a victim fascinated and fastened, moved about uneasy, and restless, " they that stood by said again to Peter, surely thou art one of them, for thou art a Galilean, and thy speech agreeth thereto. But he began to curse and to swear saying I know not this man of whom ye speak. And the second time the cock crew." Oh, what a base and dastardly denial. The shrill crow had scarcely ceased when Peter re- membered the words " before the cock crow twice, thou shalt deny Me thrice." Yet only a Peter 31 few hours before he had declared his willingness to die with his Lord. How shamefully had he failed ; how wretchedly his boasted courage had vanished. Could he but get away, away from this scene of denial and blasphemy. And just at this moment while yet the oath had scarcely died from his lips, the oath uttered with such vehemence that probably it reached even to his Master's ears, the recreant disciple looked up, and as he looked up " the Lord turned and looked upon Peter " ; yes, just at that moment in the midst of his own trial, of his shameful and brutal treatment, the Lord turned round and looked upon him — yes in all that assembly — upon Peter — " a glance full we must believe of tenderest pity, and deepest sadness as of one who was moved not by anger but by sorrow." " His eyes spake His words, nay much more, they searched down to the innermost depths of Peter's heart, and broke them open. They had pierced through all self-delusion, false shame, and fear ; they had reached the man, the disciple, the lover of Jesus. Forth they burst, the waters of 32 Peter conviction, of true shame, of heart sorrow, of the agonies of self-condemnation." Out into the night he rushed, out from that scene of denial and shameful blasphemy, out into the darkness, weeping bitterly. Could he ever forget that look, so pitiful, so reproachful, so sorrowful ! That look must have burnt itself into his heart and soul, never more to be the same, never more to be free from that compassionate gaze. " The Saviour looked on Peter. Ay, no word — No gesture of reproach ! The heavens serene Though heavy with armed justice, did not lean Their thunders that way. The forsaken Lord Looked only, on the traitor. None record What that look was ; none guess ; for those who have seen Wronged lovers loving through a death pang keen, Or pale-cheeked martyrs smiling to a sword, Have missed Jehovah at the judgment-call, And Peter from the height of blasphemy — ' I never knew this man ' did quail and fall, As knowing straight that God, — and turned free And went out speechless from the face of all, And filled the silence weeping bitterly. " I think that look of Christ might seem to say — « Thou Peter ! art thou then a common stone Which I at last must break My heart upon, For all God's charge to His high angels may Peter 33 Guard My foot better ? Did I yesterday- Wash thy feet, My beloved, that they should run Quick to deny Me 'neath the morning sun ? And do thy kisses, like the rest, betray ? The cock crows coldly. — Go, and manifest A late contrition, but no bootless fear ! For when thy final need is dreariest, Thou shalt not be denied, as I am here. My voice, to God and angels, shall attest, Because I KNOW this man, let him be clear.' " How shall we account for Peter's conduct? Had his character completely changed, or is it, that not until now have certain defects been brought to light, become prominent in being tried and tested. Character is not made or un- made by a single act, though it may reveal itself in some supreme act. How then shall we ex- plain Peter's denial? It can only be done by showing that there were certain radically weak elements of character that now had a chance to show themselves. First we know that Peter had always shown confidence in himself. He had displayed self- assurance, there was a certain strain of vainglory and boastfulness in his nature. But his self-reli- 34 Peter ance and confidence had not taken into account a set of circumstances in which moral courage would be needed even more than physical cour- age. It was here that Peter failed. Moral courage was weak in him. Even in later years at Antioch he fell because of this same lack of moral cour- age, when having lived with Gentiles as a Gentile, he withdrew from association with them upon being charged with it by certain Jews. In the apostle's nature there was a wish to be well thought of by men. He desired popularity. When approved by general sentiment, he could display great courage and leadership, but if he was on what might be considered the unpopular, the weaker, or losing side, then his courage failed. Closely connected with lack of moral courage is the sense of shame. Peter was now doubtless ashamed to be connected with a man who was a prisoner, whose claims were repudiated ; with a cause that now seemed to be declining, despised, ridiculed. How could he acknowledge himself a disciple of that lone Man standing helpless and Peter 35 friendless before the high priest and Sanhedrin, — that lonely Man already betrayed by one of His disciples, and abandoned by the others, — and now as He stood before the rulers was insulted, buf- feted, and spit upon by the malicious and cruel servants. To ally ourselves with what is de- spised, contemptuous ! No ! We must by all means avoid this ! Ridicule, contempt, and fear of what the world will think have overthrown more disciples of Christ than force or threats. Then, again, Peter might have asked himself, " What good will it do me to acknowledge al- legiance now ? Everything points to its useless- ness. All the hopes I had of the restoration of the kingdom to Israel are shattered. Jesus, my Master, He who filled me with these vain hopes — is now seized and already condemned. What can I do to help Him — I alone ! Why don't the others stand by Him ? If the other ten would, then I would. But why should the test of loy- alty be laid wholly upon me ? I am no more re- sponsible for allegiance than they are. If they have deserted, I have the right to deny. I can 36 Peter do no good alone." Furthermore he might have said, " What right have I to be questioned or be asked? These servants, these women have no right to inquire into my affairs, my beliefs, my religious attachments. It is none of their busi- ness. I have a perfect right to refuse to tell them the truth ; they are not entitled to it. Confes- sion will not help my Master, and it will ruin me." And so in the face of the strong, and seem- ingly irresistible opposition ; influenced also by plausible self-reasoning, he gives way, he makes up his mind he will not confess. He denies his Lord, and at last he denies Him with an oath. Then, too, we may believe that there was also some fear for his own safety and life. We may be ever so brave, yet the instinct of self-preserva- tion may often in a crisis, or unexpected emer- gency rob us of reason and honor, make us most cowardly, strip us of our courage, make us do anything to save ourselves. What will not peo- ple do in a panic, when a theatre is on fire, or when a vessel is sinking in mid ocean ? Indeed we seldom know what we would do, how we Peter 37 would act when we stand face to face with immi- nent death. Strength of attachment fails at times to rise above the stronger force of fear. It was such a crisis that confronted Peter. His life seemed to be at stake. How easy to save it with a lie and oath that could neither save nor hurt his Master. And just then the cock crew, and the Lord turned and looked on Peter. What memories it awoke, what shame it aroused. Whether true or not, there is a tradi- tion that for nearly forty years even until Peter was himself crucified as his Lord, the remem- brance of this night of denial never left the apostle, but that in penitence, " morning by morning he rose at the hour when the look of his Master en- tered into his soul, to pray once more for pardon." This pardon we know was granted. The base denial was pardoned by full restoration. It was by the lake-side where Peter's untroubled life had been spent, ere yet the eventful call came, " Follow Me." Yes, it was by that lake-side, after the shameful crucifixion, after the glorious 38 Peter resurrection that the Saviour appeared to seven of His disciples, among them Peter. They had been fishing all night and caught nothing, and now at daybreak a form appears on the shore, a voice is heard, and the stranger after learning of their ill-success says, " Cast the net on the right side of the ship and ye shall find." And once again as in the days of their early discipleship the net is filled to breaking. It is no stranger that has spoken, it is the Lord. When they come to land they see a fire of coals and fish laid thereon and bread. They are invited to dine. After dining — still seated by the fire of coals, a fire which for Peter could only evoke sad remi- niscence, and arouse deep feelings of shame and penitence — for it was by such a fire of coals only a few weeks before that he had denied his Lord, — the Saviour, with thrice repeated ques- tion to correspond to the threefold denial asks Peter, " Simon, son of Jonah, lovest thou Me ? " " Peter understood it all. No longer with confi- dence in self, and avoiding the former reference to others he replied appealing rather to his Peter 39 Lord's than to his own consciousness,