Scenes in the life of St. Peter; sometime a fisherman of Galilee, afterwards an apostle of Christ

Preface

The Lectures contained in this little volume were delivered by the Author, in the ordinary course of his ministry, to a week-night congregation, and without the most distant reference to publication. And he would not have yielded to the request of his friends to publish them, but that he had reason to believe they had proved interesting and edifying to his hearers; and he hoped they might, by the blessing of God, prove equally so to the readers.

He is fully conscious of their numerous imperfections, and, but for the many miscellaneous duties connected with a laborious ministry, he might, perhaps, be able to render them more worthy of public patronage. At the same time, he trusts that they may not be found so very imperfect as to fail in pleasantly and profitably aiding the meditations of Christian people.

Bespeaking, therefore, the reader's candour, and praying that the divine blessiug may accompany this effort for the diffusion of evangelical truth, the following pages are submitted with the kind wishes of

THE AUTHOR.

Hackney Grove, June, 1854.

Imprisoned at Jerusalem, and rescued by an Angel.

XIII

The Closing Scene. (John xxi. 18, 19 ; 2 Peter t. 13, 14.) 351

SCENES

IN

THE LIFE OF ST. PETER.

SCENE I.

THE BUSY FISHERMAN HAILED FROM THE SHORE.

" And Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make yon fishers of men. And they straightway left their nets, and followed him." — Matt. iv. 18-20.

In the series of Lectures upon which we are now entering^ it is desirable that we should, as far as possible, dissociate ourselves from the familiar scenery of our own country, and endeavour to realize that of other and sunnier climes ; that, for a while, we should transfer our thoughts from the dull, heavy, and fitful atmosphere of our sea-girt and heaven-blest home, to the genial, brilliant, and changeless East. With freshened recollections of sacred story, we must climb the mountain where a Pro- B 2 phet of old, an Apostle, or the Saviour stood. We must traverse this valley, and cross that stream, and sit by the well or the beach where the Eedeemer taught. We must mix with the turbaned heads, and the flowing robes, and the sandaled feet. And, thus surrounding ourselves with the associations of Bible lands, we shall be prepared more perfectly to understand and appreciate Bible narrative.

Nor will what we have now suggested be so difficult a task as some might imagine. It may be accomplished without expense, fatigue, or loss of time, by simply taking the benefit of some of the many books of travel published during the last few years. Our general literature has been enriched by most valuable contributions of trustworthy travellers in the East : and the correct, elegant, and graphic descriptions they have given us of the scenes of sacred story, aided by beautiful pictorial illustrations, have made us almost as familiar with Palestine as with our own country. To some of these men we are laid under great obligation. Their accounts have thrown new light upon the sacred page. Force and beauty have been discovered in passages which previously conveyed no definite idea ; and the mystery of many a dark similitude has been unfolded by the means of their observation and research. In company with them we may journey, and gaze upon the places round which are gathered our early and holiest associations. We have thus no dangerous voyage to make, — no toils or discomfort of personal travel to endure. Taking advantage, in this way, of the results

THE BUSY FISHERMAN HAILED FROM THE SHORE.

of modern travel, we shall be surprised to find how familiar we may become with strange and far-off regions, and with how mnch deeper interest the Gospel narrative is invested.

TVhen we speak of realizing the scenes of New-Testament history, we would not be understood as referring merely to the places which are mentioned, — their geographical position and natural features, — but also to the habits, manners, pursuits, and education of the individuals whose character and life are being considered. This is, undoubtedly, a matter of great importance in the study of holy Scripture. In very many cases, the right understanding of the text depends upon our being able to do this. It is hardly possible to form a just estimate of the sayings and doings of the persons about whom we are reading, except in so far as we are able for the time to occupy their place, and to surround ourselves with the circumstances which continually influenced them. It were an easy thing to show how the interpretation of manyportions of holy Scripture has been affected by home associations in the mind of the interpreter, and how faulty and unfair the estimates of character have been from the same cause. The numerous allusions to natural scenery, to national history, to geographical position, to domestic customs, to the occupations and pursuits of the several classes of the people, to the morals, religion, and literature of the country, can only be understood and appreciated in proportion to our knowledge of such things, not as tliey relate to our own country and its inhabitants, but to the lands and the people embraced in Bible narrative.

In the days of our Lord, the Holy Land was divided into the three provinces of Judea, Samaria, and Galilee. This last was situated in the north, and considered by some the most beautiful and fertile part of Palestine. It is bounded by Mount Lebanon on the north, by the river Jordan and the Sea of Galilee on the east, by the Chison on the south, and by the Mediterranean on the west. This province abounds with magnificent scenery, and is described by Josephus in the most glowing terms. It was divided into Upper and Lower Galilee. The former, lying in the north, was inhabited principally by Syrians, Phoenicians, and Arabians, and was therefore called, " Galilee of the Gentiles." The latter, lying partly along the shores of the Lake of Galilee, was very fertile, and contained several important and populous towns; as Tiberias, Chorazin, Bethsaida, Nazareth, Cana, Capernaum, Nain, Caesarea, and Ptolemais. Within this province our Lord was brought up, and lived till he was thirty years of age ; and though, after he commenced his public ministry, he visited other parts, it was here he chiefly resided, and where he wrought many of his wondrous works. Most of his disciples were natives of Galilee, and were recognised as such by their provincial dialect. This dialect is described by Buxtorf as " of a broad and rustic tone, which affected the pronunciation, not only of letters, but of words." When Peter stood by the fire in the hall of the

High. Priest's palace, and was accused of being a disciple of Christ, they said, " Surely thou art one of them : for thou art a Galilean, and thy speech agreeth thereto."

It may be observed farther, that Galilee had acquired some political notoriety in the time of Christ. A man named Judas, a native of Gaulan, in Upper Galilee, had stirred up the people to rebellion against the numbering and taxation imposed upon them by Augustus. He pretended that this was a manifest instance of servitude to a foreign power, which all true Israelites were bound to oppose to the utmost. His doctrine was, that all taxation was unlawful, since God alone was their Master and Lord. As usual in such cases, holy Scripture was pressed into the service of this popular doctrine. The passage upon which, he mainly relied, was that occurring in Deut. xvii. 15-19 : " Thou shalt in any wise set him King over thee, whom the Lord thy God shall choose : one from among thy brethren shalt thou set King over thee : thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the

end that he should multiply horses Neither shall he

multiply wives to himself, that his heart turn not away : neither shall he greatly multiply to himself silver and gold." He argued, that it was unlawful for them to be under the government of strangers, or to be numbered and taxed by the Eoman authorities. He succeeded in

S SCENES IN THE LIFE OF ST. PETER.

making a considerable impression upon the popular mind ; and many persons took up arms and engaged in a kind of civil war. This sedition continued for many years, and, indeed, was not terminated till the destruction of Jerusalem. A knowledge of this political fact will help us to understand the tragedy referred to by our Lord in Luke xiii. It would appear that some of these Galileans came up to Jerusalem to worship God at one of the great festivals ; Pilate the Governor barbarously murdered them in the court of the temple, and thus mingled their blood with that of their sacrifices.

This insurrectionary party is also called " the Sect of the Herodians." They were so called because the kingdom of Herod the Tetrarcli included Galilee beyond Jordan, and the neighbouring places about Gaulan, Judas's country. Some of these disaffected people sought to entrap the Saviour into their seditious views, by asking him whether it was lawful to pay tribute to Csesar or no. This was the grand question at issue. To be exempted from the taxation and political control of the Eoman empire, was the ultimate object of the sect. The Jewish rulers, too, were anxious to find occasion against Christ ; and nothing could answer their purpose better, than to identify him with this political party. A strenuous attempt was therefore made to fasten upon him a charge of taking part in this rebellion. When he was brought before Pilate, some of his accusers falsely swore that they had found him " perverting the nation,"

THE BUSY FISHERMAN HAILED FKO^I THE SHORE . \)

and "forbidding to give tribute to Caesar/' But they failed to sustain this accusation : they could not identify him with the seditious and turbulent faction which troubled the land. But though they failed in this, we find that the name of " Galilean " was given to Christ and his disciples as a name of reproach ; and that, in after years, Julian the Apostate used to call Christ " the Galilean God," and actually passed a law prohibiting the Christians from being called by any other name than " Galileans." He sought to destroy the rising church by heaping reproach upon the persons composing it, and upon the Divine Saviour whom they delighted in and worshipped. In this design, however, Julian signally failed, and found to his cost that there was neither counsel nor might against the Lord. Having invaded the kingdom of Persia, and won many battles, he was at length suddenly attacked by the Persians ; and, being eager to repulse the enemy, he hastened to the field of battle without his armour, when he received a mortal wound by a dart, which, through his ami and side, pierced his very liver. Catching in his hand the blood which flowed from his wound, he dashed it up toward heaven, and cried, " Galilean, thou hast conquered I"

The scene of our present meditations is on the shore of the Lake of Galilee. This beautiful sheet of water is, in fact, only an expansion of the river Jordan, which enters it on the north. Nearly all travellers agree in reporting that the Jordan flows through without mixing with the waters of the Lake, and that the stream may be distinctly followed by the eye. This water is variously named, "the Sea of Chinnereth," (Num. xxxiv. 11,) " the Sea of Galilee," (Matt. iv. 18,) " the Lake of Gennesaret," (Luke v. 1,) and "the Sea of Tiberias." This last name it has received from Tiberias, one of the towns on its western bank. This town was chiefly built by Herod Antipas, and named by him, in honour of the Eoman Emperor, Tiberias. " Gennesaret " is probably only a corruption of " Chinnereth," which appears to have been the ancient name of the town of Tiberias. It is supposed by some that this name is derived from two w^ords, signifying " the Garden of a Prince," or " a Eoyal Garden," and may refer to the garden adjoining the palace of Herod at Tiberias. Others derive " Gennesaret " from a Hebrew word which signifies " a Harp," the Lake being supposed somewhat to resemble that instrument in shape. Puller quaintly observes on this etymology, " Sure the high winds sometimes make but bad music (to the ear of mariners), when playing thereupon." Bad music indeed ! when the accompaniments were rude waves and a sinking ship, and the appropriate and thrilling chorus was the cry of the poor sailors in jeopardy, " Master, Master, we perish !"

In speaking of this Sea of Galilee, the Talmud says : " f Seven seas,' saith God, c have I created, and of them all have I chosen none but the Sea of Gennesaret.' " The waters are soft and sweet ; it has a beautiful pebbly bed,

THE BUSY FISHERMAN HAILED FEOM THE SHOEE. 11

and the surrounding atmosphere is remarkably salubrious. The shores are described by Josephus as a perfect paradise, producing every luxury under heaven, at all seasons of the year. One of the most recent descriptions is that given by Dr. Olin. He says, "I remained seated upon one of the ancient tombs for half an hour or more, to enjoy the lovely and magnificent prospect which it afforded of the Sea of Galilee, and the region adjacent. It was four or five hundred feet below me ; its surface so smooth as to seem covered with oil, and glittering in the beams of a bright and burning sun, though darkened here and there with the moving shadow of a cloud. The entire eastern shore of the lake was visible, with the exception of a small portion at the southern or lower end. I could only conjecture its length and breadth ; but it seemed to me that the expanse of water on which my eye rested might be twelve or fourteen miles in length, by six or seven wide. The high, bold shore is a good deal depressed on the north and north-east, where the Jordan enters ; and it occasionally declines a little, or is broken through by a narrow valley, in other places ; but, with few exceptions, it is every where a mountain steep. Steep as it is, however, it is usually clothed with grass, shrubs, and small trees. In a few places, where the slope is more gentle, it is covered with wheat and ploughed fields, which exhibit the same aspect of dark red, the sure evidence of fertility, which I had remarked in the Plain of Esdraelon. The mountain bank seems to rise from the water's edge ; but sometimes there is a border of level ground below it, only visible, however, when sown with wheat, or recently ploughed." Dr. E. D. Clarke, speaking of the grandeur of the scenery, says, " The Lake of Gennesaret is surrounded by objects well calculated to heighten the solemn impression made by such recollections, and affords one of the most striking prospects in the Holy Land. Speaking of it comparatively, it may be described as longer and finer than our Cumberland and Westmoreland lakes, although perhaps inferior to Loch Lomond. It does not possess the vastness of Lake Geneva, although it much resembles it in certain points of view. In picturesque beauty it comes nearest to Lake Locarno in Italy, although it is destitute of anything similar to the islands by which that majestic piece of water is adorned. It is inferior in magnitude, and in the height of its surrounding mountains, to the Lake Asphaltites."

As already intimated, there were numerous towns and villages situated on the shores of this beautiful lake. Bethsaida, on the western shore, was the native place of Peter. The precise site of this town has not been ascertained, but it appears to have been not far from Capernaum. The waters of Galilee abounded with fish, and gave the means of subsistence and employment to the surrounding population. Peter was a fisherman by trade ; and his boats and his nets constituted his worldly wealth. T\ r ith the toils and perils of this laborious calling he had been familiar from his childhood. Nor is it likely that he ever dreamed of the place which he was afterwards to fill in the history of the church and the world to the end of time.

It would appear that Andrew, Peter's brother, was one of the disciples of John the Baptist, and that he first introduced Peter to Christ. The introduction was brought about in the following way : — Andrew and another disciple were present on one occasion with John, when the Saviour was walking by, and John said, " Behold the Lamb of God." These two disciples, having heard these words, immediately followed Jesus. " Jesus turned and saw them following, and said unto them, What seek ye ? They said unto him, Babbi, (which is to say, being interpreted, Master,) where dwellest thou ? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour." But, as it w r ould seem, before accepting this invitation to remain for the night with Christ, Andrew set off in quest of his brother Simon. He was so deeply impressed with the character, conversation, and claims of Christ, that he could not be satisfied until his brother Simon had made the acquaintance of this singularly interesting personage, and been brought to share in his views and feelings. Having met with his brother, he said to him, " We have found the Messias, which is, being interpreted, the Christ.' ' This is a fine illustration of the concern we should feel for, and the efforts we should make to promote, the spiritual interests of our near relations. We cannot prove our love to husband or wife, to father or mother, to son or daughter, to sister or brother, better than by bringing them to Christ. He is the Great Teacher, the Divine Saviour, the Sovereign Lord, the Judge of all. Bring your friends and relatives to him, that they may receive at his hand wisdom and salvation, happiness and heaven. Bring them to him by invitation, prayer, and faith. Andrew brought Simon to Jesus. " And when Jesus beheld him, he said, Thou art Simon, the son of Jona : thou shalt be called Cephas, which is, by interpretation, a stone/' or Peter. This occurred at Capernaum, perhaps some twelve months before Peter was called to immediate attendance upon Christ. It is probable that during this period he had several interviews with Christ, and that, before he was hailed from the shore, he had become fully convinced of the truth of the Saviour's claim to be the Messiah. As yet, however, the Eedeemer had not entered upon his public ministry, and Peter continues to follow his calling as a fisherman of Galilee.

We can imagine him leaving his humble home in the morning of the day to which the text refers, accompanied by Andrew, his brother. We can see him taking his usual place in the boat, arranging his nets, and preparing for the labours of the day. They put off from the beach, — they bend upon their oars, and gradually the net is dropped as they stretch out on the lake. Are the brothers engaged in conversation ? If so, of what, and of whom, do they converse? Or are they silent and meditative?

With what, then, are the thoughts of Peter occupied? Are they with his wife and family on the shore ? — are they taken up with the prospects of the day, the weather, and the take of fish? — or are they of hhn to whom public attention is so largely turning, as the long-expected Messiah? We may very well suppose that the incidents of his several recent interviews with Christ were fresh in his recollection. "New light had broken in upon his mind, and strange influences are at work upon his heart. And now that he leaves the din of the shore, and perhaps catches sight of Capernaum, where the Saviour had chosen to dwell, his thoughts would be busy with him. Was he indeed the Christ of God? "Have I seen and conversed with him who is the ' desire of all nations ? ' Have I been familiarly in the company of him of whom Moses and the Prophets wrote and spoke ? Have I spent an evening with the Lord's Anointed, of whose coming enraptured seers have sung in loftiest verse? How happy am I! how greatly favoured!" Happy, indeed, he was, and favoured of God! Kings, and Prophets, and righteous men, had desired to see the day of Christ, but had not seen it, — to hear the things that Peter heard, but they had not been permitted.

The sky above is clear. The lake is calm; and its unrippled surface, like a brilliant and beautiful mirror, reflects the surrounding scenery, or the passing shadow of a fleecy cloud. All around is still ; and only the dip of the oar is heard. But, hark! What voice is that?

They are hailed from the shore. They listen; and the words, " Follow me," thrill them with emotion. There is a majesty and power in this singular call from the shore, to which they bow without a moment's hesitation. They cannot mistake the voice. Its tones have become familiar ta them; and their hearts respond with strange and delighted feeling.

" Follow me, and I will make you fishers of men," said the voice from the shore. "And they straightway left their nets, and followed him." Their obedience to the singular call thus addressed to them, was prompt and cheerful. They did not think it unreasonable. They were not unprepared for it. They were not indisposed to it. Whatever it might involve, they were content. Whatever might hold them back, or stand in their way, they were resolved. And, without either delay or reluctance, they forsook every thing at the Saviour's bidding, and followed him.

With them the authority of Christ was paramount ; his claims upon them were unquestioned : their love to him overpowered every consideration of business, family, and home. For him all was at once and willingly sacrificed : " They straightway left their nets, and followed him."

But we are told that it was little, after all, that Peter left for Christ, — only his boat and his nets. Only these ! And what had he beside ? Can a man leave more than his all? And is the "all" of one man more to him than the "all" of another man is to him? The "all" of

THE BUSY FISHERMAN HAILED EEOAI THE SHORE. 17

Peter, though including only his boat and his nets, was as much to him as the "all" of Herod, in yonder sumptuous palace. It was on this principle our Lord estimated the comparative value of what was cast into the treasury by rich persons and by the poor widow. She cast in two mites, which make one farthing; and the Redeemer said, "She hath cast in more than they all ; for they have cast in of their abundance, but she of her penury hath cast in all her living," — all that she possessed. God looks at the heart ; and the principle and motive determine the quality of the action. \Yhen a man sacrifices his all for Christ, whether that all be much or little, it matters not, — the principle of sacrifice has been perfectly developed.

" Follow me," said the voice from the shore ► " Follow me," that is to say, Become my disciples. Place yourselves under my teaching, and learn my doctrine. Identify yourselves with me and my cause. Come and be my immediate personal attendants. " Follow me " to the work which I have come to fulfil. My work is to do the will of Him that sent me. My mission is to teach mankind ; to make God known ; to bring life and immortality to light ; to establish the kingdom of righteousness, peace, and joy in the Holy Ghost. I am come to seek and to save that which is lost. My sheep have been scattered without a shepherd. They wander on the mountains, or stray in the wilderness. I go to seek for them. "Follow me;" break away from the ordinary duties of your calling, ■ — from the attractions of home, — from familiar scenes and

c loved associations ; " follow me " to strange places, — through paths of difficulty, — to toil, to danger, and to death.

Probably, the full import of this call was not then understood by Peter. But we have no reason to suppose, that if it had been, he would have hesitated to obey. There came another time when the same words were addressed to him, and then it was after years of experience of what was implied in following Christ ; and not only so, but when the future was unveiled before him, — when he had been informed that to follow Christ would lead him to a violent end, — to the painful and ignominious death of crucifixion. "When thou wast young," said Christ to him, "thou girdedst thyself, and walkedst whither thou wouldest ; but when thou shalt be old, thou shalt stretch fovth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Polio w me." (John xxi. 18, 19.) Peter did not quail before the vision of a violent death ; he did not shrink from the path of duty, though he knew it was to end on a cross.

But what are these words to us ? Have we any concern with them ? Unquestionably we have. The words, " Polio w me," had, indeed, an extent of meaning, when addressed to Peter, which they have not when addressed to us. They nevertheless comprehensively set forth our highest duty, and exhibit our greatest privilege. In following Christ the loftiest style of human excellence is acquired and exemplified. In the various relationships of life which you sustain ; in the sphere in which Divine Providence has placed you; within the circle of your home, there are a multitude of duties devolving upon you ; — duties which you cannot neglect without wronging others, and sinning against your own soul. You have your worldly calling to attend to ; your place in life to occupy ; the anxieties of business to sustain : but the one grand and all-comprehending duty is, to follow Christ. Do this, and you will do every thing you ought to do ; neglect it, and the very end of your being is unanswered. This duty of following Christ may be fulfilled in the midst of the family, — in the workshop, — in the countinghouse, — or on the exchange. To be followers of Christ implies, that you are guided by his truth, influenced by his Spirit, and governed by his laws ; and that you are imitating his example, and ever seeking his honour and glory. We have nothing of more moment to address to you : we have nothing better to recommend to you : no higher distinction can be attained by you, tlran is expressed in these two words, " Follow me."

Follow Christ, and, although you be utter strangers to education, literature, and science, you will display a wisdom superior to that of the proudest philosopher, — " the wisdom that cometh from above." Follow Christ, and, although the wealthy, the great, and the noble know you not, or may treat you with scorn, your companions will

c % be the excellent of the earth, the loved ones of heaven, the sons and daughters of the Lord Almighty. Follow Christ, and, though the path may be narrow and rough, though the journey may be toilsome and difficult, prosecuted amidst opposition and trial, cheer up : it leads you to the land afar off, where you shall behold the King in his beauty. Follow Christ, and, although the path may lead to a prison, he will be with you, sustaining you with his favour, filling you with joy and gladness, so that, like Paul and Silas in the dungeon at Philippi, you will sing praises to God. Follow Christ, and, if in the inscrutable providence of God you should even be led to a violent death, "rejoice and be exceeding glad: for great is your reward in the kingdom of heaven." Follow Christ, and whatever the character of the journey, or the time which it may occupy, it will terminate amidst the satisfactions and glories of the heavenly world. " Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory."

Observe that Peter was hailed from the shore at the very moment when he was busily engaged in the ordinary duties of his humble calling. Nor is this an uncommon course of procedure on the part of God ; for we find that some of the most remarkable calls to the divine service were addressed to individuals while actually engaged in their worldly calling. As in the example of Moses, while keeping the flock of Jethro, his father-in-law, by Horeb, he saw the bush burning with fire, and heard the voice of