SIMON SAYS
by Jeremy Chance Springfield
12/12/2021
To be a rabbi’s disciple in Judaism means the individual is committed to learning the Word from the wisdom of their teacher, and to lean all their mental understanding and spiritual understanding upon his righteous merit, and not their own. The history of Judaism is filled with disciples who are shown upholding the insights of their rabbis as well as disciples who went on to other insights of their own. What is severely lacking in the historical texts, however, are accounts that show the evolution of a disciple’s spiritual status under their rabbi.
Simon Peter stands out in Judaism as quite unique among the records of rabbinic disciples for a few very important reasons:
Simon Peter stands out in Judaism as quite unique among the records of rabbinic disciples for a few very important reasons:
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- His journey as a disciple involved impressive spiritual highs and incredibly scandalous lows—and that of such an extreme nature that it is difficult to conceive of any rabbi maintaining him as a disciple—and yet, Yeshua never abandoned him.
This study will address the key points of Simon Peter’s discipleship journey from the scattered verses in the Gospels all the way into surprising Jewish texts themselves, and in doing so will help to appreciate the profound growth that is possible when one attaches to the Messiah Yeshua. Man cannot know his full potential, but we can trust the Holy One to know what is best for us in this life to set us on a course for an amazing future beyond anything we could imagine.
Luke 5:1-5 presents an account of the first meeting between Yeshua and Simon Peter, and sets the stage for the amazing spiritual journey the fisherman would embark on as a disciple of the rabbi from Galilee.
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1 Yet, it was while the assembly assembled upon him to hear the Word of Alaha, and he stood near the edge of the lake of Genesar,
2 and he saw two boats that were standing upon the side of the lake, and fishers who had gone up from them and were washing their nets, 3 and one from them was Shemun Kifa—that Yeshua went up, sat in it, and said that they should take it a little from the dry ground, to the waters. And he sat and taught the congregation from the boat. 4 And when he was silent from his words, he said to Shemun, “You must take to the deep, and cast down your nets for the catch.” 5 Shemun answered, and said to him, “Rabbi, the entire night we labored, and not a thing we took, but at your word, I cast down the net!” |
As a fisherman, Simon Peter’s job was long and physically taxing. The nets were cast, hauled in, sorted, and cleaned all by hand. It was true backbreaking labor, and the sudden arrival of a rabbi on the scene requesting use of their boat was as certain of an annoyance as ever could be. To his credit, however, Simon Peter allowed Yeshua to board his boat while he went about prepping his nets for the next day’s work.
Also to his credit, Simon Peter relented to the rabbi’s command to begin anew casting the nets they had just finished cleaning. This was undoubtedly an even more demanding request, for it meant further work would need to be done to tend to their nets. The passage continues on in 5:6-8 and tells us what happened when the fisherman obeyed.
Also to his credit, Simon Peter relented to the rabbi’s command to begin anew casting the nets they had just finished cleaning. This was undoubtedly an even more demanding request, for it meant further work would need to be done to tend to their nets. The passage continues on in 5:6-8 and tells us what happened when the fisherman obeyed.
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6 And when this they did, they restrained a great and many fishes, and their net was ripped!
7 And they signaled to their companions who were in another boat, that they should come to aide them. And when they had come, they filled those two ships, so that they were near to sinking! 8 Yet, when Shemun Kifa saw, he fell before the feet of Yeshua, and said to him, “I ask from you, my master, for you to depart from me, as I am a sinful man!” |
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Upon doing exactly as Yeshua ordered, the result was a miracle: so many fish were caught that their nets were tearing under the weight. Having fished that area all day without any catch worth speaking of, this development was immediately perceived for what it was: a wonder performed by this strange rabbi!
Simon says something in response that displays well the honesty of his own judgment: I ask from you, my master, for you to depart from me, as I am a sinful man!” He recognized that he had no business being in the presence of such a truly righteous person—his own doubt uttered minutes before about the uselessness of casting his nets once more likely still echoing in the ears of everyone on board.
Simon says something in response that displays well the honesty of his own judgment: I ask from you, my master, for you to depart from me, as I am a sinful man!” He recognized that he had no business being in the presence of such a truly righteous person—his own doubt uttered minutes before about the uselessness of casting his nets once more likely still echoing in the ears of everyone on board.
Yeshua saw beyond the doubt and seized rather upon the spark of righteousness glimpsed in what Simon Peter says in response to this miraculous catch of fish. The fisherman perceived in Yeshua the truth of the spiritual situation. That insight led Yeshua to do the exact opposite of what Simon Peter asked of Him. In Mark 1:17 we see Yeshua’s words put so beautifully to Simon.
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And Yeshua said to them, “You must come after me, and I shall make you fishers of the sons of men!”
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Having heretofore made his living catching fish with human endeavor and backbreaking labor, Simon Peter was now being placed in the position to hook the hearts of man with the barbs of truth centered around the hope that was poured into the person of Yeshua as the Messiah of Israel.
Thus he began his discipleship as a fisherman out of water, casting his nets upon the people of Israel who were floundering and in need of the water of life that only Yeshua was willing to so freely give to them. His growth in this position was staggered and evidenced through unlikely faith in moments where it did not seem even possible, to shows of doubt once again rearing it head and fighting for position once more in his heart.
A particularly powerful example of that elevated level of faith is recorded in an incident in Matthew 14:25-31. The disciples are once more in a boat upon the sea of Galilee, having left their rabbi behind at his behest. It is then that they experience the impossible.
Thus he began his discipleship as a fisherman out of water, casting his nets upon the people of Israel who were floundering and in need of the water of life that only Yeshua was willing to so freely give to them. His growth in this position was staggered and evidenced through unlikely faith in moments where it did not seem even possible, to shows of doubt once again rearing it head and fighting for position once more in his heart.
A particularly powerful example of that elevated level of faith is recorded in an incident in Matthew 14:25-31. The disciples are once more in a boat upon the sea of Galilee, having left their rabbi behind at his behest. It is then that they experience the impossible.
25 Yet, on the fourth watch of the night, Yeshua came towards them, while walking upon the waters!
26 And the students saw him, that he was walking upon the waters, and they were shaken, and were saying that it was an apparition of falsehood, and from fear they cried out.
27 But Yeshua, [at] the son of an hour, spoke with them, and said, “You must have heart! It is I! Do not fear!”
28 And Kifa replied, and said to him, “My master, if it is you, you must command me come towards you upon the waters!”
29 And Yeshua said to him, “You must come!” And Kifa descended from the ship, and walked upon the waters, to go towards Yeshua.
30 And when he saw the rough wind, he feared, and had begun to sink, and he lifted his voice, and said, “My master, you must rescue me!”
31 And [at] the son of an hour, our Master stretched forth his hand, and grabbed him, and said to him, “Little of trust, for what are you divided?”
26 And the students saw him, that he was walking upon the waters, and they were shaken, and were saying that it was an apparition of falsehood, and from fear they cried out.
27 But Yeshua, [at] the son of an hour, spoke with them, and said, “You must have heart! It is I! Do not fear!”
28 And Kifa replied, and said to him, “My master, if it is you, you must command me come towards you upon the waters!”
29 And Yeshua said to him, “You must come!” And Kifa descended from the ship, and walked upon the waters, to go towards Yeshua.
30 And when he saw the rough wind, he feared, and had begun to sink, and he lifted his voice, and said, “My master, you must rescue me!”
31 And [at] the son of an hour, our Master stretched forth his hand, and grabbed him, and said to him, “Little of trust, for what are you divided?”
In mere moments, the fisherman went from a normal life experience to performing an act that had never before been recorded of a sinful man: Simon Peter said he was willing to step out onto the waves if his rabbi would but request it. When feet hit that frothy water, he stood firm in his faith, trusting that what Yeshua commanded, he could therefore accomplish. That plague of doubt only returned when he took his eyes off the focus of his faith. Removing them from the rabbi to the waves, Simon Peter saw the physical laws that governed his old way of life weigh him down into the water. Yeshua took him by the hand and led him back atop the waves and safely into the boat.
For as miraculous of an event as that was, Simon Peter experienced an even greater wonder later on in his discipleship journey, as recorded in Matthew 16:13-16.
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13 Yet, when Yeshua came to the region of Qesariya of Filipas, he asked his students, and said, “What, concerning me, do men say that I am—the Son of Man?”
14 And they said, “Some are who say [you are] Yukhanan the immerser, yet others, Eliya, and others, Eramya, or one from the prophets.” 15 He said to them, “But you, who do you say that I am?” 16 Shemun Kifa replied, and said, “You are the Messiah, the Son of the living Alaha!” |
Yeshua gave His disciples the opportunity to state their view of his role as a rabbi, and while they initially offered the rumors being spread by others of his potential significance being John the Baptizer, or Elijah, or even Jeremiah, Simon says the truth of the situation with as much clarity as possible. This announcement stemmed not from his own human insight, but was a perception borne in him by the work of the Spirit in his heart. It showcased how far he had truly come as a disciple—from a common fisherman to being able to see with spiritual eyes the unparalleled worth of the one he followed. This was arguably Simon Peter’s finest hour, for he spoke with certainty the truth that all men should be so blessed to see: his teacher was none other than the Chosen One of the Most High.
This profound insight bestowed upon him by the Spirit is evidence of the growth that was happening in his heart. While essentially being the most unlikely of candidates for a disciple, his journey of faith was so notable as to disrupt the spiritual realm of darkness and be cause enough for them to specifically seek out his demise. Luke 22:29-32 (31-34 in Greek-based versions) provides us with a glimpse of what was really going on behind the scenes in the head and heart of Simon Peter.
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29 And Yeshua said to Shemun, “Shemun, Shemun, see! Satana has asked that he should sift you as wheat,
30 and I have beseeched concerning you, that your trust shall not be lacking, and also you, in time you must return, and strengthen your brothers!” 31 Yet, Shemun said to him, “My master, with you I am ready, and for the house of the bound, and for death!” 32 Yeshua said to him, “I say to you, Shemun, that the rooster shall not call out today, until three times you shall have denied, that you do not know Me!” |
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This incident at Yeshua's last Passover is at once touching and terrible: Yeshua discloses the alarming reality of the situation. The gravity of Simon Peter’s discipleship journey was that his soul lay in the balance. Satan himself sought to sift him—that is, to prove there was nothing of substance to the faith that he portrayed.
In a heartwarming revelation, Yeshua also states that he had fought on behalf of Simon Peter to not only be found intact in his faith, but to perform the surprising task of being a source of strength for his fellow disciples, too. Simon says that he will never be guilty of failure in that area, causing Yeshua to reveal the bitter truth: for as much of a spiritual high the fisherman had attained, he was about to face the depth of the lowest point of faith he had ever known by denying with curses that he even knew Yeshua at all.
This abysmal fall would be made all the more terrible by that shard of doubt concerning his own self-worth that lingered even after he had witnessed his rabbi risen from the grave by the power of the Most High. Despite that impossible victory which stared them all in the face, Simon Peter let his guilt guide him and not the Spirit who had spoken so clearly the truth of Yeshua’s divine purpose not long before.
This is seen by the actions of Simon Peter in John 21:2-3 after they returned to Galilee.
This abysmal fall would be made all the more terrible by that shard of doubt concerning his own self-worth that lingered even after he had witnessed his rabbi risen from the grave by the power of the Most High. Despite that impossible victory which stared them all in the face, Simon Peter let his guilt guide him and not the Spirit who had spoken so clearly the truth of Yeshua’s divine purpose not long before.
This is seen by the actions of Simon Peter in John 21:2-3 after they returned to Galilee.
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2 Together were Shemun Kifa, and Tawma, who is called ‘The Twin,’ and Nathana’eel – he who was from Qatne of Gelila, and the sons of Zawdai, and two others from His students.
3 Shemun Kifa said to them, “I go to catch fish!” They said to him, “And also we shall go with you.” And they went out, and they ascended to the boat, and in that night a thing they did not catch. |
This is an unfortunate event, for Simon Peter, although the most unlikely of disciples, had somehow risen to a place of leadership among the rest of the rabbinic students of Yeshua. Yet, that place of prominence became a source of deviation from the purpose of discipleship due to his unsinkable doubt. He caused several other disciples to return to the trade of which he was most comfortable. The result, of course, was a vain gesture where once again, no fish were being caught.
Yeshua arrives and changes the entire situation in 21:4-7.
Yeshua arrives and changes the entire situation in 21:4-7.
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4 Yet, when it was dawn, Yeshua stood upon the edge of the sea, and the students, they did not know that he was Yeshua.
5 And Yeshua said to them, “Young men! What is it for you? [Any] thing to eat?” They said to him, “No.” 6 He said to them, “You must cast your nets at the right side of the boat, and you shall find!” And they cast, and they were not able to pull the net from the multitude of fish that it held! 7 And the student – he who Yeshua loves, said to Kifa, “This is our master!” Yet, Shemun, when he heard that he was our master, took his garment, girded it on his waist, on account that he was exposed, and threw himself into the sea, that he should come unto Yeshua. |
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The response to realizing they were speaking with Yeshua was Simon Peter jumping overboard and swimming to the shore. This detail is important, for it displays well the state he was in. No longer viewing himself as worthy to ask of his rabbi to participate in such a miracle as walking upon the water, he simply leaped right into the waves and was willing to swim the whole distance.
Upon arriving at the shore, the disciples are met with a curious detail that is not often addressed, recorded in 21:9.
Upon arriving at the shore, the disciples are met with a curious detail that is not often addressed, recorded in 21:9.
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Yet, when they ascended to the land, they saw coals while set, and fish set upon them, and bread.
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Yeshua was not a fisherman. Yet, He had already prepared a meal for them that included fish and bread. Where or how He obtained them is not explained, and the reader is left to wonder about this detail. It seems to be a hint back to the incident of the miraculous multiplication of the bread and fishes—which had occurred in Matthew 14:13-21, immediately prior to Simon Peter’s walking on the water. The miraculous presence of the fish and bread with Yeshua at this point was a telling truth: His disciples need not return to their old ways of life, for He would provide for them all the necessary means to perform the purpose for which they had been raised up under His authority.
In effort to emphasize this truth, the chapter continues and provides a fitting exchange between rabbi and disciple in 21:15-17.
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15 Yet, when they had eaten, Yeshua said to Shemun Kifa, “Shemun, son of Yona, do you love me more than these [fish]?” He said to him, “My master, you know that I love you.” Yeshua said to him, “You must feed my lambs.”
16 He said to him again, the second of the times, “Shemun, son of Yona, do you love me?” He said to him, “Yes, my master, you know that I love you!” Yeshua said to him, “You must feed my male sheep.” 17 Yeshua said to him again, the third of the times, “Shemun, son of Yona, do you love me?” And it was saddening to Kifa that he said to him the third of the times, “Do you love me?” And he said to him, “My master, every thing you discern; you know that I love you!” Yeshua said to him, “You must feed my ewes.” |
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In this important conversation, the focus is unfortunately too often placed on the words used in the Greek texts for “love” that are preserved in those manuscripts, being the terms AGAPE and PHILEO. The notion is that a meaningful difference exists between them, but the reality is they are synonyms only, as such examples reveal in the Greek versions of comparison verses like John 3:35 & John 5:20, as well as John 14:23 & John 16:27. Those passages show the terms can be used interchangeably. The Aramaic is notable in that the same term of RAKHAM “love / compassion” is used throughout the conversation between Yeshua and Simon Peter.
Rather, the significance of the exchange lay in the content of what Yeshua was desiring of Simon Peter.
Rather, the significance of the exchange lay in the content of what Yeshua was desiring of Simon Peter.
In 21:15, Yeshua tells Simon Peter to “feed my lambs.”
In 21:16, Yeshua tells Simon Peter to “feed my male sheep.”
In 21:17, Yeshua tells Simon Peter to “feed my ewes.”
In 21:16, Yeshua tells Simon Peter to “feed my male sheep.”
In 21:17, Yeshua tells Simon Peter to “feed my ewes.”
This is the detail preserved in the Aramaic text of the Peshitta. Its differs from the Greek, which rightly contains “lambs” in the initial request, but then strays into ambiguity with the usage of “sheep” in the latter two requests, without specifying their gender.
The reason this detail from the Aramaic text matters as the true significance of the conversation is that it aligns with what Yeshua commanded of Simon Peter that was previously shared from Luke 22 above, where the disciple was told to “strengthen his brothers.” In their meeting on the shore, Yeshua was reminding His disciple that he still had a purpose beyond the fish that lay baking on the coals, or the fish that awaited them in their nets, or the fish that yet remained swimming free in the sea of Galilee. Simon Peter had a calling to catch men, to exhort the hearts of humanity to hope in the reality of everlasting life in the Presence of the Most High. The words Yeshua spoke to Simon Peter were telling him that his rabbi had not let him off the hook—his calling to be a light to Israel and the world was just getting started.
The reason this detail from the Aramaic text matters as the true significance of the conversation is that it aligns with what Yeshua commanded of Simon Peter that was previously shared from Luke 22 above, where the disciple was told to “strengthen his brothers.” In their meeting on the shore, Yeshua was reminding His disciple that he still had a purpose beyond the fish that lay baking on the coals, or the fish that awaited them in their nets, or the fish that yet remained swimming free in the sea of Galilee. Simon Peter had a calling to catch men, to exhort the hearts of humanity to hope in the reality of everlasting life in the Presence of the Most High. The words Yeshua spoke to Simon Peter were telling him that his rabbi had not let him off the hook—his calling to be a light to Israel and the world was just getting started.
Thankfully, one need only look at Simon Peter’s words and actions in the book of Acts and in his own two letters to see that he went on to fulfill the grand purpose for which he had been called. The two examples included here from Acts do well to show this truth.
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For the promise is to you, and to your sons, and to all those who are distant—whom Alaha Himself shall call.
~ Acts 2:39 |
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7 And when much seeking occurred, Shemun rose and said to them, “Men, brothers, you know that from former days that from my own mouth Alaha selected that the peoples should hear the word of the Declaration of Hope, and believe.
8 And Alaha, who knows what is in the hearts, testified concerning them, and gave them the Spirit of Holiness, as to us. 9 And not a thing distinguishes between us and them, on account that He purified their hearts by trust!” ~ Acts 15:7-9 |
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In Peter's own letters to the congregations, he also specifically addresses the young, the females, and the men in the shepherd-like context of a herd of sheep:
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1st Peter 1:14
“as hearing sons” AK BNAYA MESHTAMANE |
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1st Peter 3:1
“also you women” AF ANTHEN NESHE |
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It is in 1st Peter 5:1-5 that he addresses the men and the young men.
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1 Yet, I beseech from the elder men who are among you—I, an elder man, your companion, and a witness of the sufferings of the Messiah, and a partaker of his glory that is prepared to be revealed:
2 you must tend the herd of Alaha that was delivered to you, and you must provide spiritually, not by force, but instead, with desire; not in defiled gain, but instead, from your entire heart. 3 Not as masters of the herd, but instead, as to be for them a beautiful image, 4 that when shall be revealed the Chief of shepherds, that you receive from Him the crown of glory that does not fade. 5 And you young men, you must be servants to your elder men, and you must shroud yourselves tightly [with] meek minds towards [each] one, on account that “Alaha opposes he who is exalted, and to the meek He gives goodness.” |
His words are admonishing and encouraging at the same time, sparks of light in the darkness of sin that beckon men to attach themselves to the Messiah who had reached out so graciously to himself and changed his own life. His letters particularly address the men, the women, and the youths as sheep and a flock—seemingly proving that the conversation at the end of John impacted him in a way that he would never forget.
Simon Peter even went so far as to “strengthen” his brothers in Israel in other ways. Judaism has surprising traditions regarding the author of some of the most beautiful liturgy encountered in the synagogue setting. The famous prayer called Nishmat Kol Chai, which has been in known use for about 2,000 years, is asserted by some very reliable authorities in Jewish history—most notably by the famous grandson of Rashi: Rabbeinu Tam—as having been penned by Simon Peter himself.
Included below is the Hebrew and an English translation of the lengthy prayer.
Simon Peter even went so far as to “strengthen” his brothers in Israel in other ways. Judaism has surprising traditions regarding the author of some of the most beautiful liturgy encountered in the synagogue setting. The famous prayer called Nishmat Kol Chai, which has been in known use for about 2,000 years, is asserted by some very reliable authorities in Jewish history—most notably by the famous grandson of Rashi: Rabbeinu Tam—as having been penned by Simon Peter himself.
Included below is the Hebrew and an English translation of the lengthy prayer.
The soul of all [the] living shall bless Your Name, Hashem our Deity, and [the] spirit of all flesh shall glorify and exalt Your remembrance, our King—forever. From [this] world and unto the world to come [You are the ] Deity, and for us apart from You is no king, redeemer, and savior, liberator and rescuer, and sustainer, and merciful one in every time of trouble and anguish—for us is no king to help and support, except You. Deity of the first and of the last; Deity of all creatures, Master of all generations, who is praised in a multitude of worship, who guides His world in compassion and His creatures in mercy. And Hashem is vigilant. See! He does not slumber and neither sleeps. He awakens the slumberers, and rouses the sleepers, and makes the mute speak, and frees captives, and supports the fallen, and straightens the bent. To You alone we give thanks! Were our mouths full of song as [the] sea, and our tongues singing as the multitude of waves, and our lips praising as the breadth of the sky, and our eyes illuminated as the sun and as the moon, and our hands spread out as eagles of the heavens, and our feet swift as deer, we could not sufficiently thank You, Hashem our Deity, and Deity of our fathers, and bless Your Name concerning one thousandth of the thousands of myriad myriads of times of the goodnesses, miracles, and wonders that You performed with us and our fathers previously. From Mitzrayim You redeemed us, Hashem our Deity, and from the house of slavery You restored us. In famine You nourished us, and in plenty You sustained us. From [the] sword You saved us, and from plague You spared us, and from wicked and enduring diseases You delivered us. Until now we have been helped by Your compassion, and Your kindness has not left us. And do not abandon us, Hashem our Deity, forever. Concerning thus, the limbs that You set in us, and the spirit and soul that You breathed into our nostrils, and the tongue which you set in our mouth—these shall thank, and bless, and praise, and glorify, and exalt, and revere, and sanctify, and coronate Your Name, our King. For every mouth shall thank You, and every tongue t You shall swear, and every knee shall bend to You, and every upright one before You shall bow, and all hearts shall fear You, and every innards and kidney shall sing to Your Name, for the word is written: “All my bones shall say, ‘Hashem, who is like You? You save the poor man from one stronger than him, the poor and destitute from the one who would rob him.’” Who is like You, and who is equal to You, and who is compared to You, O great Deity, Mighty and Awesome, Highest Deity, Owner of heaven and earth? We shall praise You, and worship You, and glorify You, and extoll Your holy Name, as it says: “For David: My soul shall bless Hashem, and all my innards His holy Name.” The Deity, in the boldness of Your strength; the Great One, in the glory of Your Name; the Mighty One forever, the Feared One, in Your fearsomeness, the King who sits upon the throne—exalted and high. He who dwells forever—lofty and holy is His Name. And it is written: “Sing, you righteous, in Hashem; for the upright praise is beautiful.” By the mouth of the upright You shall be praised, and by the words of the righteous You shall be blessed, and by the tongue of the kind ones You shall be exalted, and in the midst of the holy ones You shall be sanctified.
Additionally, the prayer uttered in the morning synagogue service immediately before the all-important Shema is spoken is known as Ahavah Rabbah, and it also possesses a tradition in Judaism that its author was Simon Peter.
Included below is the Hebrew and an English translation of the prayer.
Included below is the Hebrew and an English translation of the prayer.
[With] a great love have You loved us, Hashem, our Deity; [with] a great and abundant compassion have You had compassion upon us. Our Father and our King–for the sake of our fathers who trusted in You and You taught them the statutes of life; be gracious to us and teach us. Our Father, the merciful Father, the merciful One – have mercy upon us, and set into our hearts to understand, and to comprehend, and to listen, and to study, and to teach, and to keep, and to do, and to preserve all of the words of the study of Your Torah, with love. And enlighten our eyes in Your Torah, and make our heart cling to Your commandments, and unite our hearts to love and fear Your Name; and may we never be ashamed ever. For we have trusted in Your great and awesome holy Name, let us rejoice and be gladdened by Your salvation, and bring us in peace from the four corners of the earth, and lead us uprightly to our land; as You are the Deity who performs salvations. And You have chosen us from all people and tongues, and have brought us near to Your great Name forever in truth, to praise You and unify You with love. Blessed are You, Hashem, who chooses His people, Israel, with love.
Another tradition preserved in the text of Otzar Midrashim, Aggadata d’Shimon Kifa, says that Simon Peter composed the Yom Kippur prayer known as Etein Tehillah.
I have included below an image of the Hebrew text as preserved in an old Yom Kippur Machzor, along with an English translation.
I have included below an image of the Hebrew text as preserved in an old Yom Kippur Machzor, along with an English translation.
I shall praise the praiseworthy Deity; I shall recount in awe a few of His works. Deity from eternity, and ever-watchful. Never before, and never after will a deity be formed. He conquers and with Him is no stranger speaking and doing, and no man shall help in His singular judgment, and none shall supersede Him. Truth is His speech, and mercy is upon His lips. Mighty in power, removing iniquity, great in counsel, and passing over concerning error—He reveals mysteries from the midst of the darkness. Seated in secret, and seeing all [that is] secret. Knowledge and understanding go forth from His mouth, and His eyes go about, and no eye sees Him. His word reigns, and His reign is forever. The fullness of the whole earth is His glory, and the heights do not hold Him.
These three beautiful prayers are traditionally held to have been the work of Simon Peter! It is a wondrous thought to contemplate that for almost 2,000 years, the words of a 1st century fisherman from Galilee have been read not only in their preserved form in the New Testament, but also in another form by those in Judaism! These details further support the purpose of Simon Peter of being a fisher of men who draws humans to true worship of the Creator!
To bring this study to a close, it is worth mentioning that Judaism has recorded that a fast which is now no longer observed was originally kept on the 9th day of the month Tevet. Different texts discuss this mysterious fast, but there is no general consensus as to what it originally commemorated. However, one surprising theory, promoted by Rabbi Baruch Frankel Teumim (an 18th-19th century rav of Leipnik, Czech Republic), wrote that the date of the 9th of Tevet originally commemorated the death of none other than Simon Peter with a fast!
Another possible key to verifying the significance of that date is found in the Latin copy made from a Hebrew manuscript of Toldot Yeshu. Translated into Latin by Johannes Jocabus Huldricus, and called in that form Historia Jeschuae Nazareni, it recorded the amazing detail preserved in its original Hebrew text that Simon Peter died on the 9th of Tevet! If these pieces of information are indeed true, then it would provide further proof of the impact Simon Peter's life and words made upon believers across the spectrum of faith.
With these factors made clear, the believer is able to see that Simon Peter was initially a man whose focus was on this world, yet was eventually transformed to a focus instead on the world to come. Although as unlikely a candidate for a disciple as there ever possibly was, Simon Peter’s life was changed by a single rabbi who would come to be seen by the fisherman as the fulfillment of Israel’s hope.
What Simon says speaks volumes throughout the record of his words in the Gospels, and his words in Acts and the letters of Peter, as well as the prayers preserved in Judaism to this day that are attributed to him. The believer is provided by these details with a portrait of one who fulfilled his grand calling and thus offered hope for all of us who are similarly seeking to fulfill our heavenly purpose.
To bring this study to a close, it is worth mentioning that Judaism has recorded that a fast which is now no longer observed was originally kept on the 9th day of the month Tevet. Different texts discuss this mysterious fast, but there is no general consensus as to what it originally commemorated. However, one surprising theory, promoted by Rabbi Baruch Frankel Teumim (an 18th-19th century rav of Leipnik, Czech Republic), wrote that the date of the 9th of Tevet originally commemorated the death of none other than Simon Peter with a fast!
Another possible key to verifying the significance of that date is found in the Latin copy made from a Hebrew manuscript of Toldot Yeshu. Translated into Latin by Johannes Jocabus Huldricus, and called in that form Historia Jeschuae Nazareni, it recorded the amazing detail preserved in its original Hebrew text that Simon Peter died on the 9th of Tevet! If these pieces of information are indeed true, then it would provide further proof of the impact Simon Peter's life and words made upon believers across the spectrum of faith.
With these factors made clear, the believer is able to see that Simon Peter was initially a man whose focus was on this world, yet was eventually transformed to a focus instead on the world to come. Although as unlikely a candidate for a disciple as there ever possibly was, Simon Peter’s life was changed by a single rabbi who would come to be seen by the fisherman as the fulfillment of Israel’s hope.
What Simon says speaks volumes throughout the record of his words in the Gospels, and his words in Acts and the letters of Peter, as well as the prayers preserved in Judaism to this day that are attributed to him. The believer is provided by these details with a portrait of one who fulfilled his grand calling and thus offered hope for all of us who are similarly seeking to fulfill our heavenly purpose.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.