My object, as you know, is not to enter into all the particulars that might claim our attention and our interest in such a scene as I have now read, but the Lord's dealings with Peter—the special teaching of God's Spirit in that which concerned His servant on this occasion. Now, on a previous one, the Lord had manifested His gracious power in a kindred scene—not, it is true, in a storm, but in the very neighborhood of the shore, after a fruitless night of labor where they had toiled much and caught nothing. And the Lord had then shown not only His absolute power on behalf of His own people, but His perfect knowledge. For it was not merely that there was a shoal of fishes caught, but there was the direction of the Lord. There was the telling them to cast on the right of the boat; and it was found therefore, as Jesus had said, and as the apostle (he who was about to be an apostle) now learned, “at Thy word.” It was against all appearances, in the face of an experience which would have made him utterly doubt the possibility of such a thing; but it was the Lord, and it was the Lord honoring His word—the Lord who showed boundless resources, and that these resources were not only at His command, but according to His word to His own people. And this, accordingly, was the starting-point of Peter as a fisher of men.
Here we have another scene, not by the shore, but on the lake, which was now a scene of boisterous wind, and, as it is said, “the ship was now in the midst of the sea, tossed with waves; for the wind was contrary.” It is a picture of what the world is for the servants of the Lord in His absence. He was on high on the mountain. He was there in prayer—just what He is doing now. He is in the presence of God interceding; and, meanwhile, His servants are here, and all is against them—all outward circumstances—for there is one who is in power allowed for a season, and his uniform effort is to oppose and thwart the servants of the Lord. Hence, therefore, they, being exposed on the lake, were an object against which Satan raged. “And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled.” The very thing which if believed in is the spring of the deepest comfort, when it is merely a question of sight, even if it were Jesus, is turned into an occasion of fear! So little can we trust ourselves, so infinitely are we indebted to God and His word. I say that the word revealing Jesus is a totally different thing from our own thoughts, our own sight, even if it were so. So we know it was when the Lord was here below; not perhaps terror as on this occasion, but certainly indifference, stupid wonder sometimes, at the miracles that He wrought, but always only one feeling of the heart after another. There was no divine link. The only spring of divine association is the word of God.
Well here there was nothing of the kind. They “saw him walking on the sea,” and “were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them.” Here was His word. “Jesus spake unto them, saying, Be of good cheer, it is I, be not afraid.”
This draws out Peter, who showed what, alas! he often showed—he showed confidence in his own feelings about the Lord. He was right, of course, as to the Lord; utterly wrong in acting upon his own thoughts and feelings. So now, when the Lord had brought out this comfort, nothing seemed to him a more simple thing—with that fervor and readiness that was his character—to act upon it. So he says, “Lord, if it be thou, bid me come unto thee on the water.”
Now there, I need not tell you, it was what man never ought to venture—a going before the Lord. All blessing and power, in acting where the Lord leads, but what a thing, after all, for man to wish to lead the Lord! It was really this which Peter, through his haste, was doing. “Lord, if it be thou, bid me come unto thee on the water.” The Lord acts, however, upon His word. He would test him. It was needful for Peter. And it is exactly what the Lord is doing now with us. It was what He did with Israel in the wilderness, but then He shows what is in the heart. It is not merely a question of evil, but there may be that which seems ever so good, for what could be better than to go out to Jesus? Yes, but there is all the difference whether it is the Lord, who, from His own heart, bids me come, or the Lord who acts upon my own impetuosity, and who puts me to the test, if it is my own thought, my own haste. It was so, certainly, with Peter, and this, accordingly, was what Peter had to learn—the blessedness of waiting, the danger of dictating, of drawing even upon the Lord according to his own thoughts. So the Lord answers him: “Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus"; for undoubtedly that word “Come” for the moment filled his heart. It was faith. It was faith to act upon the word of the Lord, but inasmuch as it was not only faith, it was mingled. It was Peter's word, and not simply the Lord's word. “If it be thou.” Was that simple faith? “Lord, if it be thou.” Assuredly not.
With the faith, the unmingled faith, that God gives a soul, there is no such thing as “If it be thou.” There was clearly, therefore, the mingling of Peter's own mind, Peter's own thoughts. A question was involved in the very way in which he speaks to the Lord: “Lord, if it be thou, bid me come unto thee upon the water.” Was it His will? He had not thought of that. It was Peter's will; but, nevertheless, there was reality in Peter, and this is exactly what we find on the occasion. It is a mingled scene; it flowed out of a mingled source.
And this is one thing that we have often to learn, beloved friends, of one another. It is the commonest thing possible, especially in the younger days of every Christian. And it is precisely where we have to take care of our thoughts and our theories. “There may be reality of faith, but there may be much more than faith, too, and it is wisdom never to disown faith. But, on the other hand, it is wisdom also to discern that there is something besides faith.
So in this very case. There is faith in so far that Peter does go at the word of the Lord, and does, therefore, walk on the water. There would have been no such thing if there had not been faith; but still, I repeat, it was not unmingled. There was enough of Peter himself to enfeeble his walk on the water, and this shows itself quickly, for when he saw the wind boisterous, he was afraid; and, beginning to sink, he cried, saying, “Lord, save me.”
Now there at once an unskilled soul, in dealing with another, would say, “There is no faith there whatever. There you see he is sinking. He is crying, ‘Lord, save me.' He never knew that he was saved. He never had faith.” It does not follow by any means, but it was quite evident that there was this trouble in the heart of Peter, and, accordingly, the Lord dealt with what was simply of Peter, while at the same time He stood faithful to His own word, for He had bid him come, and He would not revoke it. He does not change, but inasmuch as Peter had been too forward, and his own will was concerned in it, the Lord would judge the will, but He would strengthen the faith. And so He acts in the perfecting of His own grace. For He allows Peter to learn the folly of being before the Lord. He allows him to prove that even His own word, “Come,” was not enough unless there was faith in it. Peter could say in his First Epistle, “Kept by the power of God.” Yes, but “through faith.” And supposing there was something besides faith at work—feeling, desire—for, no doubt, Peter thought that nobody else in the boat could go out but himself; well then, I say, there was something to judge, and this was in the very fullness of the love of the Lord Jesus to Peter. For Peter would have to do with others as a fisher of men, and if Peter had walked bravely on the water, and there had been no sinking, do you think that Peter would ever have known the weight of his own word, “kept by the power of God"? Certainly not.
This then was an incomparably valuable lesson, a lesson that he learned from the Lord personally, but a lesson that was only better known when the Lord was no longer there in person, when the Lord was away. Indeed, it was particularly for that time, for the whole scene in its force rather refers to the absence of Jesus. No doubt there is a linking on of the present with that which will be by and by, and I suppose that the end of the chapter shows most clearly that view. Taking the scene as a picture of what is coming, no doubt it does show us our Lord when He rejoins those from whom He has been separated; when He comes back again, and not only joins Peter on the sea, but joins the others in the ship. There will be a coming to the “desired haven.” There will be the return of the Lord. There will be the blessedness that will follow His return. “And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased, and besought him that they might only touch the hem of his garment, and as many as touched were made perfectly whole.” No doubt there will be this, not merely in a little testimony as then, but in power when the Lord returns in His kingdom, and He will be welcomed in the very place from which, on the contrary, He had been rejected. For it was at this very spot that there had been the desire expressed, and expressed strongly too, that He would depart from their coasts. It is the return of the Lord, then, which finishes this part of the chapter.
The eighteenth chapter takes up another line of truth, but it brings us, as far as a figure can, to the return of the Lord by and by. Only we have evidently a very great advance in the position of Peter. When Peter left the ship we have what, as nearly as possible, shows the place of a Christian; what ought to be the pathway, indeed, of the church as a whole. That is an abandonment of every prop of nature, and the going out to Jesus where nothing but divine power could keep him. But I repeat that is only through faith. Now that is the grand lesson, that it is not even Jesus only, but it is through faith. And where therefore Peter allowed other things to occupy his mind, when he saw the wind boisterous, that was not faith. “When he saw the wind boisterous, he was afraid, and beginning to sink, he cried, saying, Lord, save me.” Certainly that is not the triumph of a Christian man. A Christian man is characterized always by this, “receiving the end of your faith, even the salvation of your souls.” A man who does not maintain with simplicity and with constancy the happy enjoyment of the salvation of his soul, so far gives up the principle of a Christian man. Of course I do not the least mean that there are not very true Christians who have been bewildered and perplexed and misled as to the salvation of their souls. I am very far from saying that they are not Christians if they have not that constant enjoyment, but I do say they are off the ground of Christianity. I do say they have never known it, or that they have let it slip as Peter did here. And the source is the very same thing, for people have tried to have the joy of salvation by thinking of salvation. They never will, never! It is by Christ before them, by Christ as one that we are entitled to look upon and rest in and enjoy. And indeed this characterizes, as we find afterward, in this very Gospel, not merely Christ as an object now, but Christ as an object of hope by and by. “They went forth to meet the bridegroom.” That is what we are called to, that is, from the very beginning, and that is what God now has brought back again. We go forth to meet Him. We do not belong to an association. We do not belong to a society, and nothing on earth, no person, no thing upon earth, has a right to us. Jesus only. Consequently therefore if He says, “Come,” we go, and if this fills the heart it does not matter whether there are the waters or not. And it makes not the slightest difference that the waters are boisterous, for I need not repeat the remark, familiar to many, that the waters might have been as smooth as glass, but they would have been just as difficult to walk upon. It is not, therefore, in the least a question of smooth or rough, but of Jesus; and of Jesus (I repeat) as one that the heart was occupied with Jesus again, as I have said, as one that is coming back, for we have that too. It is not merely as one now, but as one that is coming, and coming to receive us into His own glory, into His own joy.
Here then we have this most weighty lesson impressed upon the soul of Peter—that even in the presence of Jesus, where the circumstances of trial and of danger, instead of the word of Christ, filled his mind; his heart was utterly powerless, and he was in far more imminent danger than those that were in the boat. No doubt he despised them! They did not dare to go out to meet Jesus! But where was Peter now? Hence you see he was, after all, comparing himself. He was looking at these things, and looking at himself upon the water; he had forgotten Jesus really, and therefore in this agony he cries out, “Lord, save me,” and the grace of the Lord at once meets him. “And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith.” Ah, there was faith then, but it was little faith, and this little faith now became manifest. He thought he was a man of great faith. Now here was exactly the lesson that Peter had to learn. “O thou of little faith.” It was himself. It was not Thomas. I do not say that Thomas' faith was not very little, but still, it was not Thomas, it was not John, it was no other, it was Peter. He never thought of it. On the contrary, he was quite sure that he was a man of great faith, and now he has this most wholesome lesson. How humble he would be! How tender with others! He would remember that there was One who had searched the heart and the reins, who had said, “O thou of little faith.” And I have not the slightest doubt that the very fact that the Lord pronounced, “O thou of little faith,” was the means of his growth in faith. For the thing that hinders us, brethren, at least one great source at any rate, is our conceit of ourselves. We do not think we need to grow; we forget that. We forget our lowliness, and I would speak now, spiritually too, for that was the point. It was not little in any circumstances that belonged to Simon Barjona. It was the little faith of Peter. And so the Lord shows also that which characterizes little faith—doubt. There is not a word in the Bible to create a doubt, not one. The Spirit of God never put a doubt into the heart of man. Doubt is of Satan, or of man himself under Satan, if you please, never of the Spirit of God. There is everything to search, everything to humble, to exercise, but to exercise faith; because, beloved friends, what is the root of doubting? Depreciating Christ. Do you think the Holy Ghost ever depreciates the grace of Christ towards even the man of little faith? Here you have the contrary. To whom did Christ manifest His grace more? To the man of little faith most of all. “Wherefore didst thou doubt?” They come into the ship, the wind ceases, they arrive on the other side, and, as I have already pointed out, with that result of blessing in the very place of His rejection. [A. T. K.]
(To be continued)