Lives of the apostles of Jesus Christ

by David Francis Bacon

With such feelings they returned to Jerusalem, where the eleven, who were all Galileans, found places of abode with those of Christ’s followers who were dwellers in the city. Here they passed the Sabbath heavily and sorrowfully, no doubt, and their thoughts must now have reverted to their former business, to which it now became each one of them to return, since he who had called them from their avocations could now no more send them forth on his errands of love. On the day after the sabbath, while such thoughts and feelings must still have distressed them, almost as soon as they had risen, some of them received a sudden and surprising call from several of the alarmed women, who having faithfully ministered to all the necessities of Jesus during his life, had been preparing to do the last sad offices to his dead body. The strange story brought by these was, that having gone early in the morning to the sepulcher, in the vale of Calvary, with this great object, they had been horror-struck to find the place in which the body had been deposited on sabbath eve, now empty, notwithstanding the double security of the enormous rock which had closed the mouth of the cave, and the stout guard of Roman soldiers who were posted there by request of the Jews, to prevent expected imposition. On hearing this strange story, Peter and John, followed by Mary of Magdala, started at once for the sepulcher. As they made all possible haste, the youth of John enabled him to reach the place before his older companion; but Peter arrived very soon after him, and, outdoing his companion now in prompt and diligent examination, as he had before been outdone in bodily speed, he immediately made a much more thorough search of the spot, than John in his hurry and alarm had thought of. He had contented himself with looking down into the sepulcher, and having distinctly seen the linen clothes lying empty and alone, he went not in. But when Simon Peter came following him, he went into the sepulcher and saw the linen clothes lie; and the napkin that was about his head, not lying with the other clothes, but folded up carefully in a place by itself. Having thus made a thorough search, as this shows, into every nook and corner, he satisfied himself perfectly that the body had in some way or other been actually removed, and on his reporting this to his companion, he also came down into the cave, and made a similar examination, with the same result. The only conclusion to which these appearances brought their minds, was that some person, probably with the design of further insult and injury, had thus rifled the tomb, and dragged the naked body from its funeral vestments. For, as yet, they understood not the scripture, nor the words of Christ himself, that he must rise from the dead. The two disciples, therefore, overwhelmed with new distress, went away again to their own temporary home, to consult with the rest of the disciples, leaving Mary behind them, lingering in tears about the tomb.

Some time after their return, but before they had been able to explain these strange appearances, Mary followed them home, and as soon as she found them, added to their amazement immensely, by a surprising story of her actually having seen Jesus himself, alive, in bodily form, who had conversed with her, and had distinctly charged her to tell his disciples, and Peter especially, that he would go before them into Galilee, where he would meet them. When she came and told them this, they were mourning and weeping. But when they had heard that he was alive, though the story was confirmed with such a minute detail of attendant circumstances, and though assured by her that she had personally seen him, they yet believed not. So dark were their minds about even the possibility of his resurrection, that afterwards, when two of their own number, who had gone about seven miles into the country, to Emmaus, returned in great haste to Jerusalem, and told the disciples that they too had seen Jesus, and had a long talk with him, they would not believe even this additional proof, but supposed that they, in their credulous expectation, had suffered themselves to be imposed on by some one resembling Jesus in person, who chose to amuse himself by making them believe so palpable a falsehood. Yet some of them, even then, suffering their longing hopes to get the better of their prudent scepticism, were beginning to express their conviction of the fact, saying, “The Lord has risen indeed, and has appeared unto Simon.” Of this last-mentioned appearance, no farther particulars are any where given, though it is barely mentioned in 1 Corinthians xv. 5. and it is impossible to give any certain account of the circumstances. While assembled at their evening meal, and thus discussing the various strange stories brought to their ears in such quick succession, after they had fastened the doors for security against interruption from the Jews, all at once, without any previous notice, Jesus himself appeared standing in the midst, and said, “Peace be unto you.” They seeing the mysterious object of their conversation, so strangely and suddenly present among them, while they were just discussing the possibility of his existence, were much frightened, and in the alarm of the moment supposed that they were beholding a disembodied spirit. But he soon calmed their terrors, and changed their fear into firm and joyful assurance, that he was indeed the same whom they had so long known, and to prove that the body now before them was the same which they had two days before seen fastened expiring to the cross, he showed them his hands, his feet, and his side, with the very marks which the spear and nails had made in them. And while they yet could not soberly believe for joy, and stood wondering, he, to show them that his body still performed the functions of life, and required the same support as theirs, asked them for a share of the food on the table, and taking some from their hands, he ate it before them. He then upbraided them with their unbelief and stupidity in not believing those who had seen him after he was risen from the dead. He recalled to their minds his former repeated warnings of these very events, literally as they had been brought to pass. He said to them, “These are the words which I spake to you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the psalms, concerning me.” Then opened he their understandings, that they might understand the scriptures. Then it was, that at last burst upon them the light so long shut out; they knew their own past blindness, and they saw in the clear distinctness of reality, all his repeated predictions of his humiliation, suffering, death, resurrection, and of their cowardice and desertion, brought before them in one glance, and made perfectly consistent with each other and with the result. So that, amid the rejoicings of new hope born from utter despair, at the same time expired their vain and idle notion of earthly glory and power under his reign. Their Master had passed through all this anguish and disgrace, and come back to them from the grave; yet, though thus vindicating his boundless power, he did not pretend to use the least portion of it in avenging on his foes all the cruelties which he had suffered from their hands. They could not hope, then, for a better fate, surely, than his; they were to expect only similar labors, rewarded with similar sufferings and death.

THE MEETING ON THE LAKE.

After this meeting with him, they saw him again repeatedly, but no incident, relating particularly to the subject of this memoir, occurred on either of these occasions, except at the scene on lake Tiberias, so fully and graphically given by John, in the last chapter of his gospel. It seems that at that time, the disciples had, in accordance with the earliest command of Jesus after his resurrection, gone into Galilee to meet him there. The particular spot where this incident took place was probably near Capernaum and Bethsaida, among their old familiar haunts. Peter at this time residing at his home in Capernaum, it would seem, very naturally, while waiting for the visit which Christ had promised them, sought to pass the time as pleasantly as possible in his old business, from which he had once been called to draw men into the grasp of the gospel. With him at this time, were Thomas, or Didymus, and Nathanael, and the sons of Zebedee, and two other disciples, whether of the eleven or not, is not known. On his telling them that he was going out a fishing, they, allured also by old habits and a desire to amuse themselves in a useful way, declared that they also would go with him. They went forth accordingly, and taking the fishing-boat, pushed off in the evening as usual, the night being altogether the best time for catching the fish, because the lake not then being constantly disturbed by passing vessels, the fish are less disposed to keep themselves in the depths of the waters, but feeling bolder in the stillness, rise to the surface within reach of the watchful fisherman. But on this occasion, from something peculiar in the state of the air or water, the fish did not come within the range of the net; and that night they caught nothing. Having given up the fruitless effort, they were towards morning heavily working in towards the shore, and were about a hundred yards from it, when they noticed some person who stood on the land; but in the gray light of morning his person could not be distinguished. This man called to them in a friendly voice, as soon as they came within hailing distance, crying out in a free and familiar way, “Boys! have you anything to eat?” To which they answered “No.” The unknown friend then called to them in a confident tone, telling them to cast the net on the right side of the ship, and they should find plenty. They cast accordingly, and on closing and drawing the net, were not able to pull it in, for the weight of the fishes taken in it. In a moment flashed on the ready mind of John, the remembrance of the former similar prodigy wrought at the word of Jesus near the same spot, and he immediately recognized in the benevolent stranger, his Lord. Turning to Simon, therefore, who had been too busy tugging at the net to think of the meaning of the miracle, he said to him, “It is the Lord.” Conviction burst on him with equal certainty as on his companion, and giving way to his natural headlong promptitude in action, he leaped at once into the water, after girding his great coat around him, and by partly swimming and partly wading through the shallows, he soon reached the shore, where his loved and long-expected Master was. At the same time, with as little delay as possible, the rest of them, leaving their large vessel probably on account of the shallows along that part of the coast, came ashore in a little skiff, dragging the full net behind them. In this they showed their considerate prudence, for had they all in the first transport of impatience followed Peter, and left boat and net together at that critical moment, the net would have loosened and the fishes have escaped; thus making the kind miracle of no effect by their carelessness. As soon as they were come to land they saw Jesus placed composedly by a fire of coals which he had made, and on which he had designed to cook for their common entertainment, some fish previously caught, dished with some bread. Jesus without ceremony ordered them to come and bring some of the fish they had just caught. Simon Peter now mindful of his late heedless desertion of his comrades in the midst of their worst labor, stepped forward zealously, and, unassisted, dragged the heavy net out of the water; and though on opening it they found one hundred and fifty-three large fishes in it, notwithstanding the weight, the net was not broken. When they had obeyed his command, and supplied the place of the fish already cooked on the fire by fresh ones from the net, Jesus in a kind and hearty tone invited them to come and breakfast with him on what he had prepared. The disciples, notwithstanding the readiness with which they had come ashore to their Master, still seem to have felt somewhat shy; not, however, because they had any solid doubt as to his really being the person they had supposed him, for no man durst say to him “who art thou?” knowing him to be the Lord. Perhaps it was not yet full day-light, which may account for their shyness and want of readiness in accepting his invitation. But Jesus, in order fully to assure them, comes and takes bread, and puts it into their hands, with a share of fish likewise to each. They now took hold heartily, and without scruple sat down around the fire to breakfast with him. So when they had done breakfast, as men are usually best disposed to be social after eating, he on this occasion addressed himself to Peter in words of reproof, warning and commission. He first inquired of him, “Simon, son of Jonah, lovest thou me more than these?” To this Peter readily replied, “Yea, Lord, thou knowest that I love thee.” Jesus then said to him, “Feed my lambs.” Peter had learned some humility by his late fall from truth and courage. Before, he had boldly professed a regard for Christ, altogether surpassing in extent and permanency the affection which the other disciples felt for him, and had, in the fullness of his self-sufficiency, declared that though all the rest should forsake him, yet would he abide by him, and follow him even to prison and to death. But now that high self-confidence had received a sad fall, and the remembrance of his late disgraceful conduct was too fresh in his mind to allow him any more to assume that tone of presumption. He therefore modestly confined his expression of attachment to the simple and humble reference to the all-knowing heart of his Divine Master, to which he solemnly and affectingly appealed as his faithful witness in this assertion of new and entire devotion to him, whom he had once so weakly denied and deserted. No more high-toned boastings——no more arrogant assertion of superior pretensions to fidelity and firmness; but a humble, submissive, beseeching utterance of devoted love, that sought no comparisons to enhance its merit, but in lowly confidence appealed to the searcher of hearts as the undeceivable testifier of his honesty and truth. Nor was his deep and renewed affection, thus expressed, disregarded; but Jesus accepting his purified self-sacrifice, at once in the same words both offered him the consoling pledge of his restoration to grace, and again charged him with the high commission, which, while it proved his Lord’s confidence, gave him the means of showing to all mankind the sincerity and permanency of his change of heart. From the words of the Messiah’s reply, he learned that the solid proof of his deserved restoration should be seen in his devotion to the work which that Messiah had begun; that by guiding, guarding and feeding the young and tender of Christ’s flock, when left again without their Master, he might set forth his new love. Already had Jesus, before that sad trial of their souls, in his parting, warning words to his near and dear ones, told them, “If ye keep my commandments ye shall abide in my love. Ye are my friends if ye do whatsoever I command you. By this shall all men know that ye are my disciples, if ye have love one to another.” And here, in practical comment on that former precept, did he give his restored apostle this test of unchanged love. So harmoniously and beautifully does the sacred record make precept answer and accord with precept. In the minute detail of mere common incident, we may wander and stagger bewildered among insignificant differences and difficulties; but the rule of action, the guide of life, leads steadily and clearly through every maze, uneffaced by the changes of order, time and place.

“Boys.”——The Greek word here (παιδια paidia) has a neuter termination, and is applicable to persons of both sexes, like the English word “children,” which is here given in the common version. But Jerome’s Latin translation (the Vulgate) gives “pueri,” “boys,” as the just meaning in this place, and I have preferred it, as more in accordance with our usual forms of familiar address in such cases, than the one given in the common English version.

Great coat.——This I consider as giving a better idea of the garment called in the Greek επενδυτην, (ependuten,) which is derived from a verb which means “putting on over another garment,” and is of course described with more justice to the original by the English “great-coat,” or “over-coat,” than by “fisher’s coat,” as in the common translation. I suppose it was a rough outer dress designed as a protection against rain and spray, and which he put on in such a way, that he might wade in it without the inconvenience of its hanging about his legs. It must have been a sort of “over all,” that he had pulled off while at work, and put on to wade in the water; for the verb διαζωννυμι (diazonnumi) has also that meaning as well as “gird about,” and his object in thus “putting on his over alls” may have been to keep himself dry, by covering both his legs and body from the water; for it may have come down over the legs like a sort of outside trowsers, and being tied tight, would make a very comfortable protection against cold water. See Poole and Kuinoel on this passage, John xxi. 7.

Luther in his German translation has very queerly expressed this word, “GUERTETE ER DAS HEMDE UM SICH,” “he girt his shirt about him;” being led into this error probably, by taking the following sentence in too strong a sense, concluding that he was perfectly naked. But I have already alluded (note on page [101]) to the peculiar force of this word in the Bible, nor can it mean anything but that he was without his outer garments; and it implies no more indecent exposure than in the case of Christ, when laying aside his garments to wash his disciples’ feet. Besides, I have shown that the etymology of επενδυτης (ependutes) will not allow any meaning to it, but that of an “outer garment” worn over other clothes.

A little skiff.——The Greek word here is πλοιαριον, (ploiarion,) and means “a small boat,” and is the diminution of πλοιον, (ploion,) the word used in the third verse of the same chapter, as the name of the larger vessel in which they sailed, and which probably drew too much water to come close to the shore in this part of the lake, where it was probably shallow, so as to make it necessary for them to haul the net ashore with this little skiff, which seems to have been a sort of drag-boat to the larger vessel, kept for landing in such places.

“Come and BREAKFAST.”——This is certainly a vast improvement on the common English version, which here gives the word “dine.” For it must strike an ordinary reader as a very early dinner at that time of the morning, (John xix. 4,) and what settles the question is, that the Greek word here is αριστησατε, (aristesate,) which primarily and almost always was applied only to the eating of the earliest meal, or breakfast, being derived from αριστον, “breakfast,” the first meal in the day, according to Homer and Xenophon.

Many other unrecorded words of wisdom and love must have been spoken at this time, in the course of which Jesus again took occasion to put this meaning and moving question, “Simon, son of Jonah, lovest thou me?” The first answer of Peter had sufficiently shown, that he had no more of that disposition to claim a merit superior to his fellow disciples, and Jesus did not again urge upon him a comparison with them, but merely renewed the inquiry in a simple, absolute form. Again Peter earnestly expressed his love, with the same appeal to Christ’s own knowledge of his heart for the testimony of his loyalty, “Yea, Lord, thou knowest that I love thee.” He saith to him, “Feed my sheep.” If thou lovest me, show that love, by supplying the place of my earthly care, to those whom I love. Love and feed those for whom I have bled and died.——What could be more simple and clear than this question? What more earnest and honest than the answer? What more abiding than the impression made by this charge? Yet did not the far-seeing Savior desist from trying his disciple with these questions. Once more was it solemnly repeated, “Simon, son of Jonah, lovest thou me?” Peter was grieved that he asked him the third time, “lovest thou me?” He saw at last the reproachful meaning of the inquiry. Three times had this same apostle, by his false-hearted denial, renounced all love and interest in his Master, and three times did that injured and forgiving Master call upon him to pledge again his forfeited faith and affection. He thus pointed out the past weakness of Peter, and showed the means of maintaining and insuring future fidelity. Peter again still more movingly avowed his honest attachment, half remonstrating at this repetition of the question by one who must already know the heart of the answerer too fully for words to inform him anew.——“Lord, thou knowest all things; thou knowest that I love thee.” Jesus said to him, “Feed my sheep.” He now passed on to a new prediction of his future fortunes, in the service to which he had in these words devoted him, making known to him the earthly reward which his services would at last receive. “I solemnly say to thee, when thou wast young, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” This he said, to signify to him by what sort of death he should glorify God. That is, he in these words plainly foretold to him that he should, through all his toils and dangers in his Master’s service, survive to old age; and he also alludes to the loss of free agency in his own movements; but the circumstances are so darkly alluded to, that the particular mode of his death could never be made to appear clearly from the prediction. The particular meaning of the expressions of this prophecy, can of course be best shown in connection with the circumstances of his death, as far as they are known; and to that part of his history the explanations are deferred.