God glorified in death.
There is something startling in this language of our Lord. God is the Giver of life; and death, according to the scriptural teaching, comes by sin. In life God is glorified. Yet, as Christianity transmutes dross into gold, it is credible that even death may tend to the Divine glory. In the case of Christians we can indeed see how this should be so.
I. THE CHRISTIAN, IN ORDER TO GLORIFY GOD IN DEATH, MUST FIRST GLORIFY HIM IN LIFE. Such was conspicuously the case with Peter, with regard to whom this language was first employed. Active energies were consecrated to no personal end of self advancement, but to the highest end of life. Similarly with every Christian, however lowly his position and however brief his career. The end crowns the work. He who lives well, dies well.
II. GOD MAY BE GLORIFIED BY THE CHRISTIAN'S DEATH, WHETHER THAT DEATH BE NATURAL OR VIOLENT. In the case of Peter, the language of Jesus evidently pointed to crucifixion as the mode of that apostle's end. And in the early age of Christianity there were evident reasons why many should be permitted to seal their testimony by their blood. But then and always the highest purposes may be secured by whatever mode of dissolution Divine providence allows. And a peaceful decease, though it may be less impressive upon men, may be equally acceptable to God, and perhaps even equally serviceable to survivors, as a triumphant martyrdom.
III. THE SPIRIT IN WHICH DEATH IS MET BY CHRISTIANS IS GLORIFYING TO GOD. This is emphatically the spirit of submission. Since men naturally shrink from dissolution, a principle of especial power is needed in order to overcome this tendency. On the part of some dying Christians there is something more than patient acquiescence; there is joy and even ecstasy in the prospect of being with Christ, which is far better. But even where such experience is wanting, there may be the manifestation of a truly submissive spirit. God is glorified in the patience of the saints.
IV. GOD IS GLORIFIED BY THE RESULTS WHICH THE CHRISTIAN'S DEATH PRODUCES UPON SURVIVORS. The consequences which flowed from the early martyrdoms have been generally acknowledged. It is proverbial that "the blood of the martyrs is the seed of the Church." Even persecutors have been touched by the exhibition of constancy, fortitude, and expectation of glory which they have witnessed on the part of sufferers. And in how many instances have children traced their new and holier life to the dying confession and victory of their Christian parents! Christ's death was the life of the world; and the death of his followers is ever fruitful of spiritual and immortal good.—T.
Curiosity rebuked.
Peter and John were the two among the twelve who were nearest to Christ, and they were peculiarly intimate in their friendship and congenial in their disposition. It was very natural that, when the risen Jesus had uttered so explicit a prediction concerning the future of the apostle—viz., that he should live to old age, and then should glorify God by enduring a martyr's death by crucifixion—a general desire should be aroused in the breasts of the disciples to know something of the future history and the end of John. Especially it was very natural that Peter should put to the Lord the question here recorded. Yet Jesus not merely declined to comply with this request, he even rebuked the questioner for his curiosity.
I. THE CAUSES OF CURIOSITY.
1. Of these one is good, viz. the natural desire to know, with which is conjoined that sympathy that transfers to another the feelings of interest first belonging to one's self. A person utterly indifferent to the prospects of his neighbors would be regarded as morally imperfect and defective.
2. On the other hand, there is something of evil in the springs of curiosity, inasmuch as this habit of mind arises very much from the tendency to remove attention from principles, and attach it to persons. He who thinks only of principles is pedantic, and his pedantry is blamed; but he who thinks only of persons and of what happens to them is curious, and his disposition is condemned as trivial and prying. Peter's question was evidently regarded by our Lord in this latter light.
II. THE MISCHIEF OF CURIOSITY. In two respects this mental habit is injurious.
1. There is a great danger of the curious man's attention being drawn away from what relates to himself and his own true welfare.
2. There is a further danger lest the curious man should yield to the temptation to indulge in gossip, and even in scandal. It is not easy to speculate much about the circumstances and prospects of others without talking about their affairs, and surmising with regard to matters upon which we have no means of exact knowledge.
III. TRUE REBUKE AND CURE OF CURIOSITY. The language of the Lord Jesus was very emphatic and very just.
1. Let every man remember his own personal responsibility. "Follow thou me," said Jesus to Peter. We are not accountable for our neighbors, but we are accountable for ourselves.
2. Let every man remember that, the ease of others is in the hands of Divine wisdom and beneficence. "If I will that he tarry till I come, what is that to thee?" said Jesus; i.e. fear not; he is cared for equally with thyself; a good hand is over him, and he shall not be forsaken. There is often good reason for us to bear in mind the somewhat sharp but very needful rebuke of Christ, "What is that to thee?"—T.