had misapprehended the deepest principle of the Master's teaching; they felt that abandonment of their accustomed pursuits and possessions merited a present and material reward not to be long delayed. Hence Peter's question—a question which no doubt related to the expectations of his companions also. The idea of a renunciation of themselves, a spiritual renunciation, had not yet become clear to them. From our point of view it is surprising that they should so long have misunderstood.

Had He to whom the inquiry was addressed been as most of us are, Peter would have received another sharp rebuke. How different is Jesus's answer on this occasion from the stern, "Get thee behind me, Satan!" of a little while before! The difference is due to the fact that, in this case, Peter spoke of his own renunciation, while in the former case he had ventured to interfere with his Master's. Jesus therefore replied with a patience and kindness that were possible only to one who saw far beyond the moment. "There is no man," said He, "that hath left house or brethren or sisters or mother or father or children or lands for My sake, and for the Gospel's sake, but he shall receive a hundredfold now in this time, houses and brethren and sisters and mothers and children and lands with persecutions; and in the world to come eternal life. But many that are first shall be last, and the last first." Some have objected to the tenor of this reply, arguing that it held out false hopes to those who heard it, and that to promise such a reward was in any case to lower somewhat the ideal of service. When, however, we look forward to the noble fulfilment of the promise we cannot but think the spirit of it altogether worthy of Jesus. It is a continuance of the superhuman insight which had led Him to assert on His first meeting with Simon, "Thou shalt be called Rock." If Mark's Gospel is really Peter's memoirs it is probable that the story of this promise was committed to writing long after Peter had begun to recognise its meaning. He who afterwards at the Beautiful Gate of the Temple addressed the cripple who asked for money was a nobler Peter than the one who now sought a similar gift for himself. "Silver and gold have I none, but such as I have give I unto thee. In the name of Jesus Christ of Nazareth, rise up and walk." "Such as I have!" Who would not desire to share in a possession so rich? Silver and gold, social and political prominence, had faded into nothingness in the presence of the privilege of speaking "in the name of Jesus Christ of Nazareth."

A mortal, sin's familiar friend, doth here
Avow that he will give all earth's reward,
But to believe and humbly teach the faith,
In suffering and poverty and shame,
Only believing he is not unloved.[1]

[1] R. Browning, Pauline.

VII.

The Scene in the Upper Room.

As our Lord's earthly ministry draws to a close the spiritual history of the first Apostles reaches a crisis. The scene in the Upper Room has for us a special interest in this connection. It is recorded in all the four Gospels in such a manner as to establish its importance and historicity. As usual Peter's own account is the most vivid, but Luke supplies us with a sentence from which we learn more of the state of affairs than is given by the other three. This is exceptional, for Luke, as a rule, idealises the Apostles. He tells us that "there arose also a contention among them which of them is accounted to be greatest." We see then that even into the Upper Room and to the last Supper had penetrated the jealousies, rivalries and ambitions of these few men who were afterwards to become heroes of the Cross. We only associate the upper room with thoughts of peace and sacredness, but here is another side of the matter. It may well be that the little meeting ended in solemnity and quietness, but it can hardly have begun so. The stamp of truth seems to rest on John's account of what took place, simply because it expresses so naturally Jesus's method of dealing with the contention which Luke says was in existence. He rose from the table and performed for His followers the ceremony their jealousy of one another had made them omit. The foot-washing may have had a direct reference to the future practice of mutual service, but it had also an immediate significance. The disciples refused to wash one another's feet, and the Lord and Master of them all undertook the duty Himself. Perhaps the change of feeling induced by this simple and lowly act made possible the beautiful utterances which only John has preserved for us (John xiii.-xvii.).

In the forefront of this discourse, however, Jesus exchanged a few sentences of special emphasis with Peter. "Simon, Simon," He declared, "behold, Satan, asked to have you that he might sift you as wheat; but I made supplication for thee, that thy faith fail not; and do thou, when once thou hast turned again, stablish thy brethren." This statement of tender solicitude must have been called forth by His knowledge of the contention which had been taking place. Doubtless He was filled with sorrow that Peter had not yet learned the lesson of humility and self-forgetfulness. He foresaw the failure, the cowardice, the denial, but He foresaw, too, the repentance, the restoration, and the greater Peter whose strength should lie in his humility and willingness to be led by the Spirit of God. But at this moment the very last person to see any need of such a change was Peter himself. Jesus went on to describe what in the time immediately following would happen to the little band. "All ye," He said, "shall be offended in Me this night, for it is written, Ye shall smite the Shepherd, and the sheep of the flock shall be scattered abroad." Peter instantly declared, "Though all shall be offended in Thee I will never be offended." What feelings were contending in his mind at the moment we can only conjecture. Possibly he felt a little sore at the implied rebuke contained in the foot-washing and in the prophecy of the sifting which had followed it. More probably, however, the simple affection which he really had for his Master impelled him to declare his loyalty. "Exceeding vehemently," according to his own account, he persisted, "If I must die with Thee I will not deny Thee." He felt it was possible that Jesus might in the coming danger need to rely upon the services of an active and courageous friend like himself. Doubtless he felt every word he said, but he also felt the importance of the assistance he could render to Jesus. It never occurred to him that Jesus had no need of his assistance. Peter needed a sharp lesson, and ere long he had it. The secret of true service consists in self-emptying. He learned the true spirit of his Master's teaching only after the utter and painful failure of his own self-confident promises. For the present Jesus's only reply was, "Verily I say unto thee, that thou, to-day, even this night, before the cock crow twice shalt deny me thrice."

VIII.

Gethsemane and After.

The testing time was not far distant. Peter, filled with determination to show his loyalty and courage, seems to have carried away from the upper room one of two swords that had lain therein. He believed himself ready for emergencies, but failed at the very outset to give what his Master really needed. Once again we find the story told best by Peter himself. He, James and John were stationed by their Master's desire a little nearer to His