They no doubt all spoke the language of their hearts; all expressed the determination of their souls at the time; though they were soon convinced of their mistake—­that they did not sufficiently know themselves—­their own weakness—­the need they stood in of divine support.

Peter, in particular, expressed the genuine feelings of his own warm and honest heart; but without the smallest intimation, that he suspected his fellow disciples; or pretended to judge them.

And is there reason to think that Christ would put him upon this work?  That he would require him to judge them, and compare his love with theirs?  Especially when we consider Christ’s former prohibition of judging others, which he had early made a law to his disciples.  “Judge not that ye be not judged :”  And remember that Christians are directed, “in all lowliness of mind, to esteem others better than themselves.”

Some have been disposed to think highly of themselves, and meanly of others—­to say to others, “Stand by thyself; come not near me; I am holier than thou”—­Some, to “compare themselves with others and exalt themselves above others.”  But not so the humble Christian—­Not so the meek follower of Jesus.  Nor is there any thing favorable to such temper and conduct to be found in the sacred volume.  The spirit and tenor of the divine rule is opposed to it, and speaks persons of this character, objects of divine aversion.

This temper, and its opposite, are exemplified in the pharisee and publican, who went up to the temple to pray.  “God I thank thee, that I am not as other men—­or even as this publican.”  Thus the pharisee.  But “the publican standing afar off, would not lift up so much as” his eyes to heaven, but smote upon his breast, saying, “God be merciful to me a sinner.”  We know which of these met the divine approbation.

Now, is it supposable, that the Savior would put a question to Simon, which would countenance the pharasaic disposition?  Or that he would require him to judge the hearts of others?  Or compare himself with others, in a matter which required the knowledge of their hearts?

It seems strange that this should be thought by any one, to be the sense of Christ’s question to Peter; much more that this should be the most common construction of it, by expositors.

II.  In answer to our Lord’s question to Simon, we find him in the text appealing to our Lord, for the reality of his love. “Thou knowest that I love thee—­Thou knowest all things, Thou knowest that I that I love thee.”

It is observable that Peter rests the whole matter on Christ’s knowledge of the heart.  Peter makes no plea—­adduces no evidence—­ mentions no circumstances, evidential of his love to Christ, but refers the matter back directly to him, as the searcher of hearts and leaves it with him. Thou knowest that I love thee.