Paul'S Visit To Jerusalem To See Peter

Paul'S Visit To Jerusalem To See Peter

BUT yourself back into Paul's place. Suppose yourself born in Tarsus, brought up at Gamaliel's feet in Jerusalem, and keeping the clothes of Stephen's executioners. Think of yourself as a blasphemer, and a persecutor, and injurious. And-then imagine yourself apprehended of Christ Jesus, driven of the Spirit into the wilderness of Arabia, and coming back with all your bones burning within you to preach Jesus Christ and Him crucified. But, all the time, you have never once seen your Master in the flesh, as His twelve disciples had seen Him. He had been for thirty years with His mother and His sisters and His brethren in Galilee. And then He had been for three years with the twelve and the seventy. But Paul had been born out of due time. And thus it was that Paul went up to Jerusalem to see Peter about all that. Paul had a great desire to see Peter about all that before he began his ministry. And you would have had that same great desire, and so would I.

At the same time, even with the prospect of seeing Peter, it must have taken no little courage on Paul's part to face Judea and Jerusalem again. To face the widows and the orphans of the men he had put to death in the days of his ignorance and unbelief. To Paid the very streets of Jerusalem were still wet with that innocent blood. Led in by Peter Paul sat at the same Lord's table, and ate the same bread, and drank the same wine, with both old and young communicants, who had not yet put off their garments of mourning because of Paul. Deliver me from blood-guiltiness, O God, Thou God of my salvation. Then will I teach transgressors Thy ways. Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem. And thus it was that, to the end of his days, Paul was always making collections for those same poor saints that were in Jerusalem. Paul would have pensioned every one of them out of his own pocket, had he been able. But how could he do that off a needle and a pair of shears? And thus it was that he begged so incessantly for the fatherless families that he had made fatherless in Judea and in Jerusalem. Now, if any of you have ever made any woman a widow, or any child an orphan, or done anything of that remorseful kind, do not flee the country. You cannot do it, and you need not try. Remain where you are. Go back to the place. Go back often in imagination, if not in your bodily presence. Do the very utmost that in you lies, to repair the irreparable wrong that you did long ago. And, when you cannot redeem that dreadful damage, commit it to Him who can redeem both it and you. And say to Him continually:-Count me a partner with Thee. And put that also down to my account.

"To see Peter," our Authorised Version is made to say. "To visit Peter," the Revised Version is made to say. And, still, to help out all that acknowledged lameness, the revised margin is made to say, "to become acquainted with Peter." But Paul would not have gone so far, at that time at any rate, to see Peter or any one else. Any one else, but Peter's Master. But to see Him even once, as He was in the flesh, Paul would have gone from Damascus to Jerusalem on his hands and his knees, "I went up to Jerusalem to history Peter," is what Paul really says. Only, that is not good English. But far better bad English, than an utterly meaningless translation of such a text. "To interview Peter," is not good English either, but it conveys Paul's meaning exactly. The great Greek historians employ Paul's very identical word when they tell their readers the pains they took to get first-hand information before they began to write their books. "I went up to interrogate and to cross-question Peter all about our Lord," that would be rough English indeed, but it would be far better than so feebly to say, "to see Peter," which positively hides from his readers what was Paul's real errand to Jerusalem, and to Peter.

Had Landor been led to turn his fine dramatic genius and his ripe scholarship to Scriptural subjects, he would, to a certainty, have given us the conversations that took place for fifteen days between Peter and Paul. Landor's Epictetus and Seneca, his Diogenes and Plato, his Melanchthon and Calvin, his Galileo and Milton and a Dominican, and his Dante and Beatrice, are all among his masterpieces. But his Paul and Peter, and his Paul and James the brother of our Lord, and especially his Paul and the mother of our Lord, would have eclipsed clean out of sight his most classical compositions. For, on no possible subject, was Peter so ready always to speak, to all comers, as just about his Master. And never before nor since had Peter such a hungry hearer as just his present visitor and interrogator from Arabia and Damascus. Peter began by telling Paul all about that day when his brother Andrew so burst in upon him about the Messiah. And then that day only second to it, on the Lake of Gennesaret. And then Matthew the publican's feast, and so on, till Peter soon saw what it was that Paul had come so far to hear. And then he went on with the good Samaritan, and the lost piece of silver, and the lost sheep, and the lost son. For fifteen days and fifteen nights this went on till the two prostrate men took their shoes off their feet when they entered the Garden of Gethsemane. And both at the cock-crowing, and at Calvary, Peter and Paul wept so sore that Mary herself, and Mary Magdalene, did not weep like it. Now, just trust me and tell me what you would have asked at Peter about his Master. Would you have asked anything? How far would you go tonight to have an interview with Peter? Honestly, have you any curiosity at all about Jesus Christ, either as He is in heaven now, or as He was on earth then? Really and truly, do you ever think about Him, and imagine Him, and what He is saying and doing? Or are you like John Bunyan, who never thought whether there was a Christ or no? If you would tell me two or three of the questions you would have put to Peter, I would tell you in return just who and what you are; just how you stand tonight to Jesus Christ, and how He stands to you: and what He thinks and says about you, and intends toward you.

And then if Mary, the mother of our Lord, was still in this world, it is certain to me that Paul both saw her in James's house, and kissed her hand, and called her Blessed. You may depend upon it that Mary did not remain very long away from James's house after his conversion. It was all very good to have a lodging with the disciple whom Jesus loved, till her own slow-hearted son believed. But I put it to you who are mothers in Israel, to put yourselves in Mary's place in those days, and to say if you would have been to be found anywhere, by that time, but in the house of your own believing son. And what more sure and certain than that God, here again, revealed His Son to Paul out of Mary's long hidden heart. 'I have the most perfect, and at first-hand, assurance of all these things from them that were eye-witnesses and ministers of the Word,' says Paul's physician and private secretary. Nowhere, at any rate, in the whole world, could that miraculous and mystery-laden woman have found such another heart as Paul's into which to pour out all that had been for so long sealed up in her hidden heart. 'Whether we were in the body, or out of the body, as she told me about Nazareth, and as I told her about Damascus and Arabia, I cannot tell: God knoweth.'

"From the Old Testament point of view," says Bengel in his own striking and suggestive way, "the progress is made from the knowledge of Christ to the knowledge of Jesus. From the New Testament point of view, the progress is made from the knowledge of Jesus to the knowledge of Christ." And have we not ourselves already seen how Paul's progress was made? Paul's progress was made from the knowledge of Jesus of Nazareth risen from the dead, to the knowledge of the Son of God; and then from the knowledge of both back to the knowledge of the Holy Child Jesus, and the Holy Man Jesus, as He was known to His mother, to James His brother, and to Peter His so intimate disciple. Paul went "back to Jesus," as the saying sometimes is; but when he went back he took back with him all the knowledge of the Son of God that he has put into his Epistles, ay, and much more than the readers of his Epistles were able to receive. And God's way with Paul is His best way with us also. You will never read the four Gospels with true intellectual understanding, and with true spiritual appreciation, till you have first read and understood and appreciated Paul's Epistles. But after you have had God's Son revealed in you by means of Paul's Epistles, you will then be prepared for all that Matthew and Mark and Luke and John have to tell you about the Word made flesh in their day. Paul's hand holds the true key to all the mysteries that are hid in the Prophets and in the Psalms and in the Gospels. Take back Paul with you, and all the prophecies and all the types of the Old Testament, and all the wonderful works of God in the New Testament,-His Son's sinless conception, His miracles, His teaching and preaching, His agony in the garden, His death on the Cross, and His resurrection and ascension,-will all fall into their natural and necessary places. It is in the very same order in which the great things of God were revealed to Paul, and apprehended by Paul, that they will best be revealed to us, and best apprehended by us. First our conversion; and then the Pauline, Patristic, and Puritan doctrine of the Son of God; and then all that taken back by us to the earthly life of our Blessed Lord as it is told to us by the four Evangelists. Damascus, Arabia, Jerusalem,-this, in our day also, is the God-guided progress, in which the true successors of the Apostle Paul are still travelling, in their spiritual experience, and in their evangelical scholarship.