III. Now, in the third place, I am to speak very briefly upon THE SIGNS or PETER’S RESTORATION. What are those signs?

First, he went out. There was something suggestive in that action of his. It might be very cold outside, but Peter left the warmth of the fire. His heart was hot within him, so he could stand the cold, and therefore he went out. It is always a sign of repentance in Christians who have fallen when they leave the company where they were led astray. If any of you were once professors of the faith, and you have turned aside through the evil associations that you have formed, out yourselves loose from those associations at once. “Oh!” says someone, “but I might be a loser if I were to do so.” You cannot lose so much as you will do if you lose your soul: “Oh! but I do not see how I can escape.” You must find a way of escape somehow; you must do as Lot did. Though he had all his wealth in Sodom, he had to flee from it; and the message to you professors who are among the ungodly is, “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.” Thus Peter went out; and it was a wise thing for him to do.

He not only went out, but he wept. As he kept on turning over his sin, it appeared to him in all its blackest hue. We are told that he wept bitterly. Convulsive weeping came upon him; he could not bear himself, his very heart seemed as if it would flow away in rivers of repentant tears. It is a blessed sign of the work of grace in the soul when the man who has sinned, quits his evil companions, and mourns over his sin as one who is in bitterness for his firstborn. If any of you have sinned like Peter, go and weep like Peter. If you have fallen like Peter, then let your soul bitterly bewail your transgression. Many talk about the greatness of David’s sin; but, if they knew the depths of David’s repentance, and the heartbreak that came with it, they would not so glibly speak of it. There is a tradition that Peter never heard a cock crow, or thought of this incident, as long as he lived, without weeping; and although that is only a tradition, I can well believe it was the case, for that is just what would be likely to happen to a true penitent.

IV. Now I close with A FEW GENERAL REMARKS UPON THE INCIDENT.

My first remark is, Christian, it is bad for you to be in evil company. It was bad for Peter to be among those who were standing or sitting round that fire. On a cold night, everyone likes a nice comfortable fire. Yes, but you had better suffer any discomfort and inconvenience rather than associate with wicked men. Peter was sitting in the seat of the scorner, so we do not wonder that, at last, he used the scorner’s language. Keep out of evil company if you possibly can do so. If you are obliged to go where bad language is used, do just as you do when you have to go out in a shower of rain; carry an umbrella to shield you from the rain, and go through it as quickly as ever you can. When, in your daily calling, you have to mix with ungodly men, carry the spirit of watchfulness and prayer with you, and slip away from their society as quickly as you can.

My next remark is, that it is idle for a true disciple to try to disown his discipleship. Peter says, “I am not one of Christ’s disciples;” but, even by the firelight, he looks like one of them. He swears that he is not, and gets away up in the corner where there is no light; but, as soon as he begins talking, they say, “You are one of them.” His very speech causes him to be found out; and if you are a genuine Christian, you can no more hide yourself than can the violet in the grass, whose perfume tells the passer-by that it is there. There is something about you, which will cause people to find you out. I should recommend those of you, who have believed in Christ, but have not joined the church, or made a confession of your faith, to do so speedily; because, whether you do so or not, the ungodly will be down upon you. When once Christ sets the mark of his cross upon your forehead, all sorts of people will see it, and they will say, “You are one of Christ’s followers; your very speech betrays you. There is something about you, that is different from the rest of us, and which tells us that you have been with Jesus.” Do not try to hide this distinguishing mark if you have it; but even if you do, you will not be able to do so.

The next general remark is, when you have to depict your own. character, always use the black pencil. Never try to extenuate anything. We shall never have any biographies, written by uninspired men, after the fashion of these Bible biographies. I am sure that, if Peter had been the minister of a neighboring Baptist Church, and had died, and I had been asked to write his memoir, I should not have mentioned his denial of his Lord; or if I had done so, I should have had his wife down on me, if she was alive; and, if not, all the members of the congregation would have said, “What a shame it was to say anything about that matter after the man was dead! Mr. Spurgeon has written a brother-minister’s memoir and he has put in all the details of that sad incident, which ought to have been suppressed.” Very likely it ought to be, but it never is suppressed in the Bible narratives; we get all that happens recorded there. When Mark wrote, as we believe, under the guidance of Peter, he did not keep back anything, but put all down as black as it really was.

But, next, when you are writing a brother’s character, try to describe it as fairly as possible, for that is what John does in his description of Peter’s fall. It is very mildly drawn compared with Peter’s own account of it. We must never say what is false; but, when there has been something that is wrong, let us always put the kindest construction we possibly can upon it. There are always two ways of telling a tale, and they may both be true; the one is, to lay heavy stress upon all the faults; the other is, to do as John does, to mention them, but to say no more about them than he feels really obliged to say. Let us be truthful, but let it never seem as if we had any animus against the wrongdoer. The sacred writers often teach us this lesson; and, here, Peter gives the worst account of himself, and John gives a more favorable report concerning his erring brother.

Another remark I have to make is, observe the power that is in people’s eyes. You must often have noticed this. What a power there was in that maid’s eyes when she gazed earnestly upon Peter! It was that earnest gaze of the girl that made Peter deny his Master. But, then, see the power for good that there was in Christ’s eyes. “The Lord turned, and looked upon Peter.” Eyes can say far more than lips can; often, there is more heart affecting eloquence in the eye than there is in the tongue. Sometimes, you Christian people, members of the church, may be by the side of a man who utters a wrong word; but you need not tell him of it, just look at him, that will be enough. If an ungodly man shall even swear in your presence, do not give him a supercilious look, as much as to say, “O you wicked sinner, to do such a thing in the presence of such a holy man as I am!” But there is another kind of look, as if you felt so grieved, and wondered that he could so take in vain the name of the ever-blessed God; that is the sort of look to give him. If the Lord will manage your eyes for you, you will find that they will be potent messengers of love for him. God gives you to have those sanctified eyes, which can work wonders for him!

My last remark is this, what a mercy it was that Christ did not treat Peter as Peter treated him! Peter said, “I know not the man.” Ah, me! but if the blessed, meek, and lowly One had said, “I know not the man,” it would have been all over with Peter. May God grant that Christ may not say of any one of us, at the last great day, “I know not the man”! He will say it of all who know him not, and whom he does not know; they are not acquainted with one another, and if they continue as they are, he will say, “Verily, I say unto you, I know you not.” Though he has eaten and drunk in your presence, and taught in your streets, yet will he say, “I know you not. Depart from me, ye workers of iniquity.” The mercy is, that he never said that to Peter; and he never will say that to you, or to me, if we come and cast ourselves in penitence at his feet, bemoaning our sin, and putting our trust in him alone. May God grant this blessing to each one of you, dear friends, for Jesus’ sake! Amen.

MATTHEW 26:31-35, 57, 58, 69-75 MARK 14:53, 54, 66-72; LUKE 22:54-62; AND JOHN 18:15-18, 25-27.

The story of Peter’s denial of his Master is recorded in all four of the Gospels. There are some differences of expression in each version, so it will not be tautology if we read all four of them; and if we read them attentively, we shall get a clear view of the whole incident. Matthew 26:31-33. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee. Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

This was a very presumptuous speech, not only because of the self-confidence which it displayed, but also because it was a fiat contradiction of what the Master had just said “All ye shall be offended because of me this night.” Peter thought he knew better than Christ did, so he said, “Though all men shall be offended because of thee, yet will I never be offended.”

34. Jesus said unto him, Verily I say unto thee, That this night, before th cock crow,-The cock-crowing was a recognized mark of time; it was just before the rising of the sun “This night, before the cock crow,”

34, 35. Thou shalt deny me thrice. Peter said unto him, Though I should die with thee, yet will I not deny thee.

Here, again, he contradicts his Master straight to his face.

35. Likewise also said all the disciples.

57, 58. And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.

69-75. Now Peter sat without in the palace: and a damsel came unto him, laying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath I do not know the man. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech betrayeth thee. Then began he to curse and to swear, Buying, I know not the man. And immediately the cock crew. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Now let us read Mark’s account, which will specially interest you if you remember that, probably, Mark wrote under the direction of Peter, and, no doubt, received many of his facts from Peter. You will notice how severe is this description of the whole scene; it is just snob an one as the chief actor in it would be sure to give as he recalled his fall and restoration. Mark 14:53, 54. And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.

Thus we learn what a cold night it was, that night in which the Savior’s “sweat was as it were great drops of blood falling down to the ground.” Often, at Jerusalem, the days are extremely not, yet the nights are as cold as if it were whiter, through the abundant dews that fall, and cause a dampness everywhere.

66, 67. And as Peter was beneath in the palace, there cometh one of the maids of the high priest: and when she saw Peter warming himself, she looked upon him,-I think I see her, with her eyes fixed upon him, as he was warming himself at the fire: “She looked upon him,”-67,

68. And said, And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew.

This first time was not the regular season of cock-crowing, but those birds crow when they please. Before the fixed period called the cock-crowing, Peter was to deny his Master three times; this was the first time.

69, 70. And a aid saw him again, and began to say to them that stood by, This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto.

“Thou hast the peculiar brogue of that part of the country: ‘Thou art a Galilaean, and thy speech agreeth thereto.’“

71, 72. 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. And Peter called to mind the word that Jesus said unto him, Before the cockcrow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

He does not say that he went out, and wept bitterly, as Luke says in his version of the incident. This is Peter’s own account of it, so he says as little as he can to his own credit, while he tells all that is to his discredit. You notice that there seem to be some slight differences between these two accounts, and it is quite natural that it should be so. If any two honest men here were to describe any scene that they had witnessed, the two would be sure to differ in some particulars, yet both accounts might be true.

Matthew tells us that Jesus said to Peter, “Before the cock crow, thou shalt deny me thrice;” but Mark tells us that he said, “Before the cock crow twice, thou shalt deny me thrice.” Yes; but there is no real contradiction, and the incident introduced by Mark shows how, to the very letter, both of those utterances of our Savior were fulfilled, So is it with regard to those who spoke to Peter; when we come to another account, you will see that they differ very considerably, yet they are all true, for all that. Luke 22:54- 56. Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off. And when they had kindled a fire in the midst of the hull, and were set down together, Peter sat down among them. But a certain maid beheld him as he sat by the fire,-The flickering light helped to reveal his features to this maid “as he sat by the fire,” 56-58. And earnestly looked upon him, and said, This man was also with him. And he denied him, saying, Woman, I know him not. And after a little while another saw him, and said Thou art also of them. And Peter said, Man, I am not.

Both Matthew and Mark say that it was a maid, and another maid who spoke to Peter; and now Luke mentions a man; but there is no reason why all three of them should not have united in bringing this charge. One maid began the accusation, and the others joined with her.

59-61. And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. And the Lord turned, and looked upon Peter.

The Savior had been standing in the upper part of the room, which was probably roofed over, while Peter and the rest were down below in the courtyard, which was open to the sky, and therefore they needed a fire to warm them. Jesus had been standing before his judge; but on a sudden, as the cock crew, he “turned, and looked upon Peter.”

61. And Peter remembered the word of the Lord, how he had said unto him, Before the cockcrow, thou shalt deny me thrice. That cock crowing had come at the very moment Christ had foretold, for Peter had already denied his Master thrice.

62. And Peter went out, and wept bitterly.

Now hear what John has to say about this matter. He wrote after the other three Evangelists, and he generally supplies their deficiencies. He it is who tells us how Simon Peter got into the hall.

John 18:16. And Simon Peter followed Jesus, and so did another disciple: You know who that was, for John always hides his own name as much as possible.

15, 16. That disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. No doubt she had a lamp in her hand, that she might watch the features of those who were admitted; so, when Peter came in, she had a good view of his face; and, afterwards, when he was at the fire, this is the woman who went and showed him up.

17. Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples?

She evidently knew that John was one of them, so she put this question to Peter. “Art not thou also one of this man’s disciples?”

17, 18. He saith, I am not. And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself,

Matthew tells us that, at first, he sat with them, but, now, he is standing, as though he was uneasy, or going out and coming in again; and now again he is assailed.

25-27. And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples He denied it, and said, I am not. One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? Peter then denied again: and immediately the cock crew.

John does not say anything about Peter’s oath, or about his cursing, because that had been told by the others, and John had no desire to write anything that would reflect upon Peter. Indeed, he tells us that it was he who went and spoke to the maid that let Peter in; he seems as if he wished us to know that he had been the means of introducing Peter to the place of temptation; and it is interesting to remember that he was the man who was with Peter on the morning of the resurrection, so that no doubt he had been the first to find him out after his fall.