Peter’s Confession
After this many of his disciples quit following him and did not accompany him any longer. So Jesus said to the twelve, "You don’t want to go away too, do you?" Simon Peter answered him, "Lord, to whom will we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God!"
Jesus replied, "Didn’t I choose you, the twelve, and yet one of you is the devil?" (Now he said this about Judas son of Simon Iscariot, for Judas, one of the twelve, was going to betray him.)
These verses form a sorrowful conclusion to the famous discourse of Christ which occupies the greater part of the sixth chapter. They supply a melancholy proof of the hardness and corruption of man's heart. Even when the Son of God was the preacher, many seem to have heard in vain.
Let us mark in this passage what an old sin apostasy is. We read that when our Lord had explained what He meant by "eating and drinking his flesh and blood,"--"After this, many of his disciples quit following him and did not accompany him any longer."
The true grace of God no doubt is an everlasting possession. From this men never fall away entirely, when they have once received it. "The foundation of God stands sure." "My sheep shall never perish." (2 Tim. 2:19; John 10:28.) But there is counterfeit grace and unreal religion in the Church, wherever there is true; and from counterfeit grace thousands may, and do, fall away. Like the stony ground hearers, in the parable of the sower, many "have no root in themselves, and so in time of trial fall away." All is not gold that glitters. All blossoms do not come to fruit. All are not Israel which are called Israel. Men may have feelings, desires, convictions, resolutions, hopes, joys, sorrows in religion, and yet never have the grace of God. They may run well for a season, and bid fair to reach heaven, and yet break down entirely after a time, go back to the world, and end like Demas, Judas Iscariot, and Lot's wife.
It must never surprise us to see and hear of such cases in our own days. If it happened in our Lord's time and under our Lord's teaching, much more may we expect it to happen now. Above all, it must never shake our faith and discourage us in our course. On the contrary, we must make up our minds that there will be apostasy in the Church as long as the world stands. The sneering infidel, who defends his unbelief by pointing at them, must find some better argument than their example. He forgets that there will always be counterfeit coin where there is true money.
Let us mark, secondly, in this passage, the noble declaration of faith which the Apostle Peter made. Our Lord had said to the twelve, when many went back, "Will you also go away?" At once Peter replied, with characteristic zeal and fervor, "Lord, to whom shall we go? you have the words of eternal life. And we believe and are sure that you are that Christ, the Son of the living God."
The confession contained in these words is a very remarkable one. Living in a professedly Christian land, and surrounded by Christian privileges; we can hardly form an adequate idea of its real value. For a humble Jew to say of one whom Scribes, and Pharisees, and Sadducees agreed in rejecting, "You have the words of eternal life; you are the Christ," was an act of mighty faith. No wonder that our Lord said, in another place, "Blessed are you, Simon son of Jonah--for flesh and blood has not revealed it unto you, but my Father who is heaven." (Matt. 16:17.)
But the question with which Peter begins, is just as remarkable as his confession. "To whom shall we go?" said the noble-hearted Apostle. "Whom shall we follow? To what teacher shall we betake ourselves? Where shall we find any guide to heaven to compare with you? What shall we gain by forsaking you? What Scribe, what Pharisee, what Sadducee, what Priest, what Rabbi can show us such words of eternal life as you show?"
The question is one which every true Christian may boldly ask, when urged and tempted to give up his religion, and go back to the world. It is easy for those who hate religion to pick holes in our conduct, to make objections to our doctrines, to find fault with our practices. It may be hard sometimes to give them any answer. But after all, "To whom shall we go," if we give up our religion? Where shall we find such peace, and hope, and solid comfort as in serving Christ, however poorly we serve Him? Can we better ourselves by turning our back on Christ, and going back to our old ways? We cannot. Then let us hold on our way and persevere.
Let us mark, lastly, in this passage, what little benefit some men get from religious privileges. We read that our Lord said, "Have not I chosen you twelve, and one of you is a devil." And it goes on, "He spoke of Judas Iscariot, the son of Simon."
If ever there was a man who had great privileges and opportunities, that man was Judas Iscariot. A chosen disciple, a constant companion of Christ, a witness of His miracles, a hearer of His sermons, a commissioned preacher of His kingdom, a fellow and friend of Peter, James, and John--it would be impossible to imagine a more favorable position for a man's soul. Yet if anyone ever fell hopelessly into hell, and made shipwreck at last for eternity, that man was Judas Iscariot. The character of that man must have been black indeed, of whom our Lord could say he is "a devil."
Let us settle it firmly in our minds, that the possession of religious privileges alone is not enough to save our souls. It is neither place, nor light, nor company, nor opportunities, but grace that man needs to make him a Christian. With grace we may serve God in the most difficult position--like Daniel in Babylon, Obadiah in Ahab's court, and the saints in Nero's household. Without grace we may live in the full sunshine of Christ's countenance, and yet, like Judas, be miserably cast away. Then let us never rest until we have grace reigning in our souls. Grace is to be had for the asking. There is One sitting at the right hand of God who has said--"Ask, and it shall be given you." (Matt. 7:7.) The Lord Jesus is more willing to give grace than man is to seek it. If men have it not, it is because they do not ask it.
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).