Difference between revisions of "Peter"

<p> (See [[Jesus]] [[Christ]] Of [[Bethsaida]] on the sea of Galilee. The Greek for Hebrew '''''Κephas''''' , "stone" or "rock." Simon his original name means "hearer"; by it he is designated in Christ's early ministry and between Christ's death and resurrection. [[Afterward]] he is called by his title of honour, "Peter". Son of [[Jonas]] (&nbsp;Matthew 16:17; &nbsp;John 1:43; &nbsp;John 21:16); tradition makes Johanna his mother's name. [[Brought]] up to his father's business as a fisherman on the lake of Galilee. He and his brother Andrew were partners with Zebedee's sons, John and James, who had "hired servants," which implies a social status and culture not the lowest. He lived first at Bethsaida, then in Capernaum, in a house either his own or his mother-in-law's, large enough to receive Christ and his fellow apostles and some of the multitude who thronged about Him. In" leaving all to follow Christ," he implies he made a large sacrifice (&nbsp;Mark 10:28). The rough life of hardship to which fishing inured him on the stormy lake formed a good training of his character to prompt energy, boldness, and endurance. </p> <p> The Jews obliged their young to attend the common schools. In &nbsp;Acts 4:13, where Luke writes the Jewish council regarded him and John as "unlearned and ignorant," the meaning is not absolutely so, but in respect to professional rabbinical training "lairs," "ignorant" of the deeper sense which the scribes imagined they found in Scripture. Aramaic, half Hebrew half Syriac, was the language of the Jews at that time. The [[Galileans]] spoke this debased Hebrew with provincialisms of pronunciation and diction. So at the denial Peter betrayed himself by his "speech" (&nbsp;Matthew 26:73; &nbsp;Luke 22:59). Yet lie conversed fluently with Cornelius seemingly without an interpreter, and in Greek His Greek style in his epistles is correct; but Clement of Alexandria, Irenaeus, and Tertullian allege he employed an interpreter for them. He was married and led about his wife in his apostolic journeys (&nbsp;1 Corinthians 9:5). </p> <p> The oblique coincidence; establishing his being a married man, between &nbsp;Matthew 8:14, "Peter's wife's mother ... sick of a fever," and &nbsp;1 Corinthians 9:5, "have we not power to lead about a sister, a wife, as well as Cephas?" is also a delicate confirmation of the truth of the miraculous cure, as no forger would be likely to exhibit such a minute and therefore undesigned correspondence of details. Alford translated &nbsp;1 Peter 5:13 "she in Babylon" (compare &nbsp;1 Peter 3:7); but why she should be called "elected together with you in Babylon," as if there were no Christian woman in Babylon besides, is inexplicable. Peter and John being closely associated, Peter addresses the church in John's province, Asia, "your co-elect sister church in Babylon saluteth you"; so &nbsp;2 John 1:13 in reply. [[Clemens]] Alex. gives the name of Peter's wife as Perpetua. Tradition makes him old at the time of his death. His first call was by Andrew his brother, who had been pointed by their former master John the [[Baptist]] to Jesus, "behold the Lamb of God" (&nbsp;John 1:36). </p> <p> That was the word that made the first Christian; so it has been ever since. "We have found ''(Implying They Both Had Been Looking For)'' the Messias," said Andrew, and brought him to Jesus. "Thou art Simon son of [[Jona]] ''(So The Alexandrinus [[Manuscript]] But Vaticanus And Sinaiticus 'John')'' , thou shalt be called Cephas" (&nbsp;John 1:41-42). As "Simon" he was but an hearer; as Peter or Cephas he became an apostle and so a foundation stone of the church, by union to the one only [[Foundation]] Rock (&nbsp;Ephesians 2:20; &nbsp;1 Corinthians 3:11). [[Left]] to nature, Simon, though bold and stubborn, was impulsive and fickle, but joined to Christ lie became at last unshaken and firm. After the first call the disciples returned to their occupation. The call to close discipleship is recorded &nbsp;Luke 5:1-11. The miraculous draught of fish overwhelmed Simon with awe at Jesus' presence; He who at creation said, "let the waters bring forth abundantly" (&nbsp;Genesis 1:20), now said, "let down your nets for a draught." </p> <p> Simon, when the net which they had spread in vain all night now broke with the multitude of fish, exclaimed, "depart from me, for I am a sinful man, [[O]] Lord!" He forgot &nbsp;Hosea 9:12 end; our sin is just the reason why we should beg Christ to come, not depart. "Fear not, henceforth thou shalt catch to save alive ( '''''Zoogroon''''' ) men," was Jesus' explanation of the typical meaning of the miracle. The call, &nbsp;Matthew 4:18-22 and &nbsp;Mark 1:16-20, is the same as Luke 5, which supplements them. Peter and Andrew were first called; then Christ entered Peter's boat, then wrought the miracle, then called James and John; Jesus next healed of fever Simon's mother-in-law. His call to the apostleship is recorded &nbsp;Matthew 10:2-4. Simon stands foremost in the list, and for the rest of Christ's ministry is mostly called "Peter." His forward energy fitted him to be spokesman of the apostles. So in &nbsp;John 6:66-69, when others went back (&nbsp;2 Timothy 4:10), to Jesus' testing question, "will ye also go away?" Simon replied, "Lord, to whom shall we go? Thou hast the words of eternal life, and we believe and are sure that Thou art that Christ, the Son of the living God." Compare his words, &nbsp;Acts 4:12. </p> <p> He repeated this testimony at Caesarea Philippi (&nbsp;Matthew 16:16). Then Jesus said: "blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee (&nbsp;John 1:13; &nbsp;Ephesians 2:8) but My Father in heaven, and ... thou art Peter, and upon this rock I will build My church, and the gates of [[Hades]] shall not prewill against it." Peter by his believing confession identified himself with Christ the true Rock (&nbsp;1 Corinthians 3:11; &nbsp;Isaiah 28:16; &nbsp;Ephesians 2:20), and so received the name; just as Joshua bears the name meaning "Jehovah Saviour", because typifying His person and offices. Peter conversely, by shrinking from a crucified [[Saviour]] and dissuading Him from the cross, "be it far from Thee," identified Himself with Satan who tempted Jesus to take the world kingdom without the cross (&nbsp;Matthew 4:8-10), and is therefore called "Satan," cf6 "get thee behind Me, Satan," etc. Instead of a rock Peter became a stumbling-block ("offense," scandalous). "I will give unto thee the keys of the kingdom of heaven," namely, to open the door of faith to the Jews first, then to Cornelius and the Gentiles (&nbsp;Acts 10:11-48). </p> <p> Others and Paul further opened the door (&nbsp;Acts 14:27; &nbsp;Acts 11:20-26). The papal error regards Peter as the rock, in himself officially, and as transmitting an infallible authority to the popes, as if his successors (compare &nbsp;Isaiah 22:22). The "binding" and "loosing" power is given as much to the whole church, layman and ministers, as to Peter (&nbsp;Matthew 18:18; &nbsp;John 20:23.) Peter exercised the power of the keys only in preaching, as on Pentecost (Acts 2), He never exercised authority over the other apostles. At Jerusalem James exercised the chief authority (&nbsp;Acts 15:19; &nbsp;Acts 21:18; &nbsp;Galatians 1:19; &nbsp;Galatians 2:9). Peter "withstood him to the face, because he was to be blamed," "not walking uprightly in the truth of the gospel," but in "dissimulation" (&nbsp;Galatians 2:10-14). ''(On The Miraculous [[Payment]] Of The Temple [[Tribute]] Of The Half [[Shekel]] (Two Drachms) Each, See Jesus Christ.)'' </p> <p> Matthew alone (&nbsp;Matthew 17:24-27) records it, as appropriate to the aspect of Jesus as theocratic king, prominent in the first Gospel. Peter too hastily had answered for his Master as though He were under obligation to pay the temple tribute; Peter forgot his own confession (&nbsp;Matthew 16:16). Nevertheless, the Lord, in order not to "offend." i.e. give a handle of reproach, as if lie despised the temple and law, caused Peter the fisherman again to resume his occupation and brought a fish (&nbsp;Psalms 8:8; &nbsp;Jonah 1:17) with a starer, i.e. shekel, in its mouth, the exact sum required, four drachmas, for both. Jesus said, "for ME and thee," not for us; for His payment was on an altogether different footing from Peter's (compare &nbsp;John 20:17). Peter needed a "ransom for his soul" and could not pay it; but Jesus needed none; nay, came to pay it Himself (&nbsp;John 20:28), first putting Himself under the same yoke with us (&nbsp;Galatians 4:4-5). Peter, James, and John were the favored three alone present at the raising of Jairus' daughter, the transfiguration, and the agony in Gethsemane. </p> <p> His exaltations were generally, through his self sufficiency giving place to weakness, accompanied with humiliations, as in Matthew 16. In the transfiguration he talks at random, "not knowing what to say ... sore afraid," according to the unfavourable account given of himself in Mark (&nbsp;Mark 9:6). Immediately after faith enabling him to leave the ship and walk on the water to go to Jesus (&nbsp;Matthew 14:29), he became afraid because of the boisterous wind, and would have sunk but for Jesus, who at the same time rebuked his "doubts" and "little faith" (&nbsp;Psalms 94:18). His true boast, "behold we have forsaken all and followed Thee," called forth Jesus' promise, "in the regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel," and Jesus' warning, illustrated by the parable of the labourers in reproof of the hireling spirit, "the last shall be first and the first last ... many be called ... few chosen" (&nbsp;Matthew 19:27-20;&nbsp;Matthew 19:16). </p> <p> Peter, Andrew, James, and John heard the solemn discourse (on the second advent (Matthew 24). At the last supper Peter shrank with a mixture of humility and self will from Jesus' stooping to wash his feet. Jesus replied, cf6 "if I wash thee not, thou hast no part with Me" (John 13). With characteristic warmth Peter passed to the opposite extreme, "Lord, not my feet only, but also my hands and my head." Jesus answered, cf6 "he that is bathed ''(All Over, Namely, Regenerated Once For All, '' '''''Leloumenos''''' '')'' cf6 needeth not save to wash ( '''''Nipsasthai''''' , a part) cf6 his feet, but is clean every whit." Simon in anxious affection asked, "Lord, where guest Thou?" when Jesus said, cf6 "where I go, ye cannot come." Jesus promised Peter should follow Him afterward, though not now. Then followed his protestations of faithfulness unto death, thrice repeated as well as the thrice repeated warnings (&nbsp;Matthew 26:33-35; &nbsp;Mark 14:29-31; &nbsp;Mark 14:72; &nbsp;Luke 22:33-34; &nbsp;John 13:36-38). </p> <p> Satan would" sift" (&nbsp;Amos 9:9) all the disciples, but Peter especially; and therefore for him especially Jesus interceded. Mark mentions the twice cockcrowing and Peter's protesting the more vehemently. Love, anti a feeling of relief when assured he was not the traitor, prompted his protestations. [[Animal]] courage Peter showed no small amount of, in cutting off Malthus' ear in the face of a Reman band; moral courage he was deficient in. Transpose the first and second denials in John; then the first took place at the fire (&nbsp;Matthew 26:69; &nbsp;Mark 14:66-67; &nbsp;Luke 22:56; &nbsp;John 18:25), caused by the fixed recognition of the maid who admitted Peter (&nbsp;Luke 22:56); the second took place at the door leading out of the court, where he had withdrawn in fear (&nbsp;Matthew 26:71; &nbsp;Mark 14:68-69; &nbsp;Luke 22:58; &nbsp;John 18:17); the third took place in the court an hour after (&nbsp;Luke 22:59), before several witnesses who argued from his [[Galilean]] accent and speech, near enough for Jesus to cast that look on Peter which pierced his heart so that he went out and wept bitterly. The maid in the porch knew him, for John had spoken unto her that kept the door to let in Peter (&nbsp;John 18:16.) </p> <p> On the resurrection morning Peter and John ran to the tomb; John outran Peter ''(Being The [[Younger]] Man; '' &nbsp;John 21:18 '' Implies Peter Was Then Past His Prime, Also The Many Years By Which John Outlived Peter Imply The Same)'' , but Peter was first to enter. John did not venture to enter until Peter set the example; fear and reverence held him back, as in &nbsp;Matthew 14:26, but Peter was especially bold and fearless. To him Jesus sends through Mary [[Magdalene]] a special message of His resurrection to assure him of forgiveness (&nbsp;Mark 16:7). To Peter first of the apostles Jesus appeared (&nbsp;Luke 24:34; &nbsp;1 Corinthians 15:5). "Simon" is resumed until at the supper (John 21) Jesus reinstates him as Peter, that being now "converted" he may "feed the lambs and sheep" and "strengthen his brethren." Peter in the first 12 chapters of (See [[Acts]] is the prominent apostle. His discourses have those undesigned coincidences with his epistles which mark their genuineness. (&nbsp;Acts 2:20; &nbsp;2 Peter 3:10. &nbsp;Acts 2:23-24; &nbsp;1 Peter 1:2; &nbsp;1 Peter 1:21. &nbsp;Acts 3:18; &nbsp;1 Peter 1:10-11.) </p> <p> As in the Gospels, so in Acts, Peter is associated with John. His words before the high priest and council (&nbsp;Acts 4:19-20), "whether it be right in the sight of God to hearken unto you more than unto God, judge ye, for we cannot but speak the things which we have seen and heard," and again &nbsp;Acts 5:29, evince him as the rock-man; and after having been beaten in spite of Gamaliel's warning, Peter's rejoicing with the other apostles at being counted worthy to suffer for Christ (&nbsp;Acts 5:41) accords with his precept (&nbsp;1 Peter 4:12-16; compare &nbsp;1 Peter 2:24 with &nbsp;Acts 5:30 end). Peter's miracle of healing (Acts 3) was followed by one of judgment (Acts 5) (See [[Ananias]] .) As he opened the gospel door to penitent believers (&nbsp;Acts 2:37-38), so he closed it against hypocrites as Ananias, Sapphira, and Simon Magus (Acts 8). Peter with John confirmed by laying on of hands the [[Samaritan]] converts of Philip the deacon. (See [[Baptism]] ; [[Laying On Hands]] ) </p> <p> Insofar as the bishops represent the apostles, they rightly follow the precedent of Peter and John in confirming after an interval those previously baptized and believing through the instrumentality of lower ministers as Philip. The ordinary graces of the Holy Spirit continue, and are received through the prayer of faith; though the extraordinary, conferred by the apostles, have ceased. Three years later Paul visited Jerusalem in order to see Peter (&nbsp;Galatians 1:17-18; '''''Historeesai''''' means "to become personally acquainted with as one important to know"; &nbsp;Acts 9:26). Peter was prominent among the twelve, though James as bishop had chief authority there. It was important that Paul should communicate to the leading mover in the church his own independent gospel revelation; next Peter took visitation tour through the various churches, and raised [[Aeneas]] from his bed of sickness and [[Tabitha]] from the dead (&nbsp;Acts 9:32). A special revelation, abolishing distinctions of clean and unclean, prepared him for ministering and for seeking the gospel (Acts 10). (See [[Cornelius]] .) </p> <p> Peter was the first privileged to open the gospel to the Gentiles, as he had before to the Jews, besides confirming the Samaritans. Peter justified his act both by the revelation and by God's sealing the Gentile converts with the Holy Spirit. "Forasmuch then as God gave them the like gift as He did unto us who believed on the Lord Jesus Christ ''(The True Test Of Churchmanship)'' , what was I that I could withstand God?" (&nbsp;Acts 11:17-18.) The Jews' spite at the admission of the Gentiles moved Herod Agrippa I to kill James and imprison Peter for death. (See [[Herod]] .) But the church's unceasing prayer was stronger than his purpose; God brought Peter to the house of Mark's mother while they were in the act of praying for him (&nbsp;Isaiah 65:24). It was not Peter but his persecutor who died, smitten of God. From this point Peter becomes "apostle of the circumcision," giving place, in respect to prominence, to Paul, "apostle of the uncircumcision." Peter the apostle of the circumcision appropriately, as representing God's ancient church, opens the gates to the Gentiles </p> <p> It was calculated also to open his own mind, naturally prejudiced on the side of Jewish exclusiveness. It also showed God's sovereignty that He chose an instrument least of all likely to admit Gentiles if left to himself. Paul, though the apostle of the Gentiles, confirmed the Hebrew; Peter, though the apostle of the Jews, admits the Gentiles (See the "first" in &nbsp;Acts 3:26, implying others); thus perfect unity reigned amidst the diversity of the agencies. At the council of Jerusalem (Acts 15) Peter led the discussion, citing the case of Cornelius' party as deciding the question, for" God which knoweth the hearts bore them witness, giving them the Holy Spirit even as He did unto us, and put no difference between us and them, purifying their hearts by faith," "but we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they"; compare his epistles in undesigned coincidence (&nbsp;1 Peter 1:22; &nbsp;2 Peter 1:9). James gave the decision. </p> <p> Peter neither presided, nor summoned, nor dismissed the council, nor took the votes, nor pronounced the decision; he claimed none of the powers which Rome claims for the pope. ''(On His Vacillation As To Not [[Eating]] With Gentiles, And Paul'S Withstanding Him At Antioch (Galatians 2), See Paul.)'' The Jerusalem decree only recognized Gentiles as fellow Christians on light conditions, it did not admit them necessarily to social intercourse Though Peter and Paul rightly inferred the latter, yet their recognition of the ceremonial law (&nbsp;Acts 18:18-21; &nbsp;Acts 20:16; &nbsp;Acts 21:18-24) palliates Peter's conduct, if it were not for its inconsistency (through fear of the Judaizers) which is the point of Paul's reproof. His "dissimulation" consisted in his pretending to consider it unlawful to eat with Gentile Christians, whereas his previous eating with them showed his conviction of the perfect equality of Jew and Gentile. </p> <p> Peter's humility and love are beautifully illustrated in his submitting to the reproach of a junior, and seemingly adopting Paul's view, and in calling him '"our beloved brother," and confirming the doctrine of "God's longsuffering being for salvation," from Paul's epistles: &nbsp;Romans 2:4 (&nbsp;2 Peter 3:15-16). Peter apparently visited Corinth before the first epistle to the Corinthians was written, for it mentions a party there who said "I am of Cephas" (&nbsp;1 Corinthians 1:12). Clemens Romanus (1 Corinthians 4) implies the same, Dionysius of Corinth asserts it, A.D. 180. Babylon, a chief seat of the dispersed Jews, was his head quarters when he wrote &nbsp;1 Peter 5:13, not Rome as some have argued. (See [[Babylon]] , (See MYSTICAL.) </p> <p> The mixture of Hebrew and Nabathaean spoken there was related to his Galilean dialect. The well known progress that Christianity made in that quarter, as shown by the great Christian schools at [[Edessa]] anti Nisibis, was probably due to Peter originally. Mark (&nbsp;Colossians 4:10), Paul's helper at Rome, from whence he went to Colosse, was with Peter when he wrote &nbsp;1 Peter 5:13. From [[Colosse]] Mark probably went on to Peter at Babylon. Paul wished Timothy to bring him again to Rome during his second imprisonment (&nbsp;2 Timothy 4:11). Silvanus, also Paul's companion, was the bearer of Peter's epistle (&nbsp;1 Peter 5:12). All the authority of Acts and epistle to the Romans and 1 and 2 Peter is against Peter having been at Rome previous to Paul's first imprisonment, or during its two years' duration (otherwise he would have mentioned Peter in the epistles written from Rome, Ephesians, Colossians, Philemon, and Philippians), or during his second imprisonment when he wrote to Timothy. </p> <p> Eusebius' statement (Chronicon, 3) that Peter went to Rome A.D. 42 and stayed twenty years is impossible, as those [[Scriptures]] never mention him. [[Jerome]] (Script. Ecclesiastes, 1) makes Peter bishop of Antioch, then to have preached in [[Pontus]] (from &nbsp;1 Peter 1:1), then to have gone to Rome to refute Simon Magus (from Justin's story of a statue found at Rome to Semosanctus, the [[Sabine]] Hercules, which was confounded with Simon Magus), and to have been bishop there for 25 years (!) and to have been crucified with head downward, declaring himself unworthy to be crucified as his Lord, and buried in the [[Vatican]] near the triumphal way. John (&nbsp;John 21:18-19) attests his crucifixion. Dionysius of Corinth (in Eusebius, H. E. 2:25) says Paul and Peter both planted the Roman and Corinthian churches and endured martyrdom in Italy at the same time. So Tertullian (contra Marcion, 4:5; Praeser. Haeret., 36:38). [[Caius]] Romans Presb. (in Eusebius, H. E. 2:25) says memorials of their martyrdom were still to be seen on the road to Ostia, and that Peter's tomb was in the Vatican. </p> <p> He may have been at the very end of life at Rome after Paul's death, and been imprisoned in the Mamertine dungeon, crucified on the [[Janiculum]] on the height Pietro in Montorio, and buried where the altar in Peter's now is. But all is conjecture. [[Ambrose]] (Ep. 33) says that at his fellow Christians' solicitation he was fleeing from Rome at early dawn, when he met the Lord, and at His feet asked "Lord, where goest Thou?" His reply "I go to be crucified afresh" turned Peter back to a joyful martyrdom. The church " '''''Domine Quo Vadis?''''' " commemorates the legend. The whole tradition of Peter and Paul's association in death is probably due to their connection in life as the main founders of the Christian church. Clemens Alex. says Peter encouraged his wife to martyrdom, saying "remember, dear, our Lord." Clemens Alex. (Strom. 3:448) says that Peter's and Philip's wives helped them in ministering to women at their homes, and by them the doctrine of the Lord penetrated, without scandal, into the privacy of women's apartments. (See [[Mark]] on Peter's share in that Gospel.) </p>

<p> <strong> [[Peter. Simon]] </strong> , surnamed Peter, was ‘the <em> coryphÅ“us </em> of the Apostle choir’ (Chrysostom). His father was named <strong> Jonah </strong> or <strong> John </strong> (&nbsp; Matthew 16:17 , &nbsp; John 1:42; &nbsp; John 21:15-17 RV [Note: Revised Version.] ). He belonged to Bethsaida (&nbsp; John 1:44 ), probably the fisher-quarter of Capernaum (Bethsaida = ‘Fisher-home’). There he dwelt with his wife, his mother-in-law, and his brother Andrew (&nbsp; Mark 1:28-31 = &nbsp; Matthew 8:14-15 = &nbsp; Luke 4:38-39 ). He and Andrew were fishermen on the Lake of Galilee (&nbsp; Matthew 4:18 = &nbsp; Mark 1:18 ) in partnership with [[Zebedee]] and his sons (&nbsp; Luke 5:7; &nbsp; Luke 5:11 , &nbsp; Matthew 4:21 ). </p> <p> Simon first met with Jesus at [[Bethany]] beyond [[Jordan]] (&nbsp;John 1:28 RV [Note: Revised Version.] ), the scene of the Baptist’s ministry (&nbsp; John 1:35-42 ). He had repaired thither with other Galilæns to participate in the mighty revival which was in progress. Jesus was there; and Andrew, who was one of the Baptist’s disciples, having been directed by his master to Him as the Messiah, told Simon of his glad discovery, and brought him to Jesus. Jesus ‘looked upon him’ (RV [Note: Revised Version.] ) with ‘those eyes of far perception’; and the look mastered him and won his heart. He was a disciple from that hour. Jesus read his character, seeing what he was and foreseeing what the discipline of grace would make him; and He gave him a surname prophetic of the moral and spiritual strength which would one day be his. ‘Thou art Simon the son of John: thou shalt be called Cephas.’ <strong> Cephas </strong> is the Aram. [Note: Aramaic.] = Gr. <em> Petros </em> , and means ‘rock.’ He was not yet Peter, but only Simon, impulsive and vacillating; and Jesus gave him the new name ere he had earned it, that it might be an incentive to him, reminding him of his destiny and inciting him to achieve it. In after days, whenever he displayed any weakness, Jesus would pointedly address him by the old name, thus gently warning him that he should not fall from grace (cf. &nbsp; Luke 22:31 , &nbsp; Mark 14:37 , &nbsp; John 21:15-17 ). </p> <p> [[Presently]] the Lord began His ministry at Capernaum, and among His first acts was the calling of four of the men who had believed in Him to abandon their worldly employments and attach themselves to Him, following Him whithersoever He went (&nbsp;Matthew 4:18-22 = &nbsp; Mark 1:16-20 , &nbsp; Luke 5:1-11 ). Thus he began the formation of the Apostle-band. The four were James and John, Simon and Andrew. They were busy with their boats and nets, and He called them to become ‘fishers of men.’ It was the beginning of the second year of Jesus’ ministry ere He had chosen all the Twelve; and then He ordained them to their mission, arranging them in pairs for mutual assistance (&nbsp; Mark 6:7 ), and coupling Simon Peter and Andrew (&nbsp; Matthew 10:2 ). </p> <p> The distinction of Peter lies less in the qualities of his mind than in those of his heart. He was impulsive, ‘ever ardent, ever leaping before his fellows’ (Chrysostom), and often speaking unadvisedly and incurring rebuke. This, however, was only the weakness of his strength, and it was the concomitant of a warm and generous affection. If John, says St. Augustine, was the disciple whom Jesus loved, Peter was the disciple who loved Jesus. This quality appeared on several remarkable occasions. (1) In the synagogue of Capernaum, after the feeding of the five thousand at Bethsaida, Jesus delivered His discourse on the [[Bread]] of Life, full of hard sayings designed to test the faith of His disciples by shattering their Jewish dream of a worldly Messiah, a temporal King of Israel, a restorer of the ancient monarchy (&nbsp;John 6:22-65 ). Many were offended, and ‘went back and walked no more with him.’ Even the Twelve were discomfited. ‘Would ye also go away?’ He asked; and it was Simon Peter, ‘the mouth of the Apostles’ (Chrysostom), who answered, assuring Him of their loyalty (&nbsp; John 6:66-69 ). (2) During the season of retirement at Cæsarea Philippi in the last year of His ministry, Jesus, anxious to ascertain whether their faith in His Messiahship had stood the strain of disillusionment, whether they still regarded Him as the Messiah, though He was not the sort of Messiah they had expected, put to the Twelve the question: ‘Who do ye say that I am?’ Again it was Peter who answered promptly and firmly:’ Thou art the Christ,’ filling the Lord’s heart with exultant rapture, and proving that he had indeed earned his new name Peter, the rock on which Jesus would build His Church, the first stone of that living temple. Presently Jesus told them of His approaching Passion, and again it was Peter who gave expression to the horror of the Twelve: ‘Be it far from thee, Lord; this shall never be unto thee.’ Even here it was love that spoke. The Sinaitic [[Palimpsest]] reads: ‘Then Simon Cephas, <em> as though he pitied Him </em> , said to Him, “Be it far from Thee” ’ (&nbsp; Matthew 16:18-23 = &nbsp; Mark 8:27-33 = &nbsp; Luke 9:18-22 ). (3) A week later Jesus went up to the Mount with Peter, James, and John, and ‘was transfigured before them,’ communing with Moses and Elijah, who ‘appeared in glory’ (&nbsp; Matthew 17:1-8 = &nbsp; Mark 9:2-8 = &nbsp; Luke 9:28-36 ). Though awe-stricken, Peter spoke; ‘Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah’ (&nbsp; Matthew 17:4 RV [Note: Revised Version.] ). It was a foolish and inconsiderate speech (&nbsp; Mark 9:6 , &nbsp; Luke 9:33 ), yet it breathed a spirit of tender affection. His idea was: ‘Why return to the ungrateful multitude and the malignant rulers? Why go to Jerusalem and die? [[Stay]] here always in this holy fellowship.’ (4) When Jesus washed the disciples’ feet in the Upper Room, it was Peter who protested (&nbsp; John 13:6-9 ). He could not bear that the blessed Lord should perform that menial office on him. (5) At the arrest in Gethsemane, it was Peter who, seeing Jesus in the grasp of the soldiers, drew his sword and cut off the ear of [[Malchus]] (&nbsp; John 18:10-11 ). </p> <p> The blot on Peter’s life-story is his repeated denial of Jesus in the courtyard of the high priest’s palace (&nbsp;John 18:12-17; cf. &nbsp; Matthew 26:69-75 = &nbsp; Mark 14:66-72 = &nbsp; Luke 22:54-62 ). It was a terrible disloyalty, yet not without extenuations. (1) The situation was a trying one. It was dangerous just then to be associated with Jesus, and Peter’s excitable and impetuous nature was prone to panic. (2) It was his devotion to Jesus that exposed him to the temptation. He and John were the only two who rallied from the panic in Gethsemane (&nbsp; Matthew 26:56 b) and followed their captive Lord (&nbsp; John 18:15; cf. &nbsp; Matthew 26:58 = &nbsp; Mark 14:54 = &nbsp; Luke 22:54 ). (3) If he sinned greatly, he sincerely repented (&nbsp; Matthew 26:75 = &nbsp; Mark 14:72 = &nbsp; Luke 22:62 ). A look of that dear face sufficed to break his heart (&nbsp; Luke 22:51 ). (4) He was completely forgiven. On the day of the Resurrection Jesus appeared to him (&nbsp; Luke 24:34 , &nbsp; 1 Corinthians 15:5 ). What happened during this interview is unrecorded, doubtless because it was too sacred to be divulged; but it would certainly be a scene of confession and forgiveness. The Lord had all the while had His faithless disciple in His thoughts, knowing his distress of mind (cf. &nbsp; Mark 16:7 ); and He had that solitary interview with him on purpose to reassure him. </p> <p> At the subsequent appearance by the Lake of Galilee (&nbsp;John 21:1-25 ) Peter played a prominent part. On discovering that the stranger on the beach was Jesus, impatient to reach his Master, he sprang overboard and swam ashore (cf. his action in &nbsp; Matthew 14:28-31 ). And presently Jesus charged him to make good his protestation of love by diligent care of the flock for which He, the Good Shepherd, had died. ‘Be it the office of love to feed the Lord’s flock, if it was an evidence of fear to deny the Shepherd’ (Augustine). Jesus was not upbraiding Peter. On the contrary, He was publishing to the company His forgiveness of the erring Apostle and His confidence in him for the future. </p> <p> Peter figures conspicuously in the history of the Apostolic Church. He was recognized as the leader. It was on his motion that a successor was appointed to Judas between the [[Ascension]] and Pentecost (&nbsp;Acts 1:15-26 ), his impetuosity appearing in this precipitate action (see Matthias); and it was he who acted as spokesman on the day of Pentecost (&nbsp; Acts 2:14 ff.). He wrought miracles in the name of Jesus (&nbsp; Acts 5:15 , &nbsp; Acts 9:32-42 ); he fearlessly confessed Jesus, setting the rulers at naught (&nbsp; Acts 4:1-18 ); as head of the Church, he exposed and punished sin (&nbsp; Acts 5:1-11 , &nbsp; Acts 8:14-24 ); he suffered imprisonment and scourging (&nbsp; Acts 5:17-42 , &nbsp; Acts 12:1-19 ). </p> <p> The persecution consequent on the martyrdom of Stephen, by scattering the believers, inaugurated a fresh development of Christianity, involving a bitter controversy. The refugees preached wherever they went, and thus arose the question, on what terms the Gentiles should be received into the Church. [[Must]] they become Jews and observe the rites of the [[Mosaic]] Law? In this controversy Peter acted wisely and generously. Being deputed with John to examine into it, he approved Philip’s work among the hated Samaritans, and invoked the Holy Spirit upon his converts, and before returning to Jerusalem made a missionary tour among the villages of [[Samaria]] (&nbsp;Acts 8:1-25 ). His Jewish prejudice was thoroughly conquered by his vision at Joppa and the conversion of Cornelius and his company at Cæsarea; and, when taken to task by the Judaistic party at Jerusalem for associating with uncircumcised Gentiles, he vindicated his action and gained the approval of the Church (&nbsp; Acts 10:1 to &nbsp; Acts 11:19 ). </p> <p> The controversy became acute when the Judaizers, taking alarm at the missionary activity of Paul and Barnabas, went to Antioch and insisted on the converts there being circumcised. The question was referred to a council of the Church at Jerusalem; and Peter spoke so well on behalf of Christian liberty that it was resolved, on the motion of James, the Lord’s brother, that the work of Paul and Barnabas should be approved, and that nothing should be required of the Gentiles beyond abstinence from things sacrificed to idols, blood, things strangled, and fornication (&nbsp;Acts 15:1-29; cf. &nbsp; Galatians 2:1-10 ). By and by Peter visited Antioch, and, though adhering to the decision at the outset, he was presently intimidated by certain Judaizers, and, together with Barnabas, separated himself from the Gentiles as unclean, and would not eat with them, incurring an indignant and apparently effective rebuke from Paul (&nbsp; Galatians 2:11-21 ). </p> <p> There are copious traditions about Peter. [[Suffice]] it to mention that he is said to have gone to Rome [which is quite possible] and laboured there for 25 years [utterly impossible], and to have been crucified (cf. &nbsp;John 21:18-19 ) in the last year of Nero’s reign (a.d. 68); being at his own request nailed to the cross head downwards, since he deemed himself unworthy to be crucified in the same manner as his Lord. According to the ancient and credible testimony of [[Papias]] of Hierapolis, a hearer of St. John at Ephesus, our Second Gospel is based upon information derived from Peter. Mark had been Peter’s companion, and heard his teaching and took notes of it. From these he composed his Gospel. He wrote it, Jerome says, at the request of the brethren at Rome when he was there with Peter; and on hearing it Peter approved it and authorized its use by the Church. </p> <p> David Smith. </p>

<p> Simon Peter was one of the earliest believers in Jesus. Like his brother Andrew, he was probably a disciple of John the Baptist, till John directed them to Jesus (&nbsp;John 1:40-41; cf. &nbsp;Acts 1:15; &nbsp;Acts 1:21-22). Jesus immediately saw the man’s leadership qualities and gave him a new name, Peter (or Cephas), meaning ‘a rock’ (&nbsp;John 1:42). (The two names are from the words for ‘rock’ in Greek and Aramaic respectively.) </p> <p> This initial meeting with Jesus took place in the Jordan Valley (&nbsp;John 1:28-29; &nbsp;John 1:35). Not long after, there was another meeting, this time in Galilee, when Peter became one of the first believers to leave their normal occupations and become active followers of Jesus (&nbsp;Matthew 4:18-22). When Jesus later selected twelve men from among his followers and appointed them as his special apostles, Peter was at the head of the list (&nbsp;Matthew 10:2). </p> <p> '''Peter and Jesus''' </p> <p> The son of a man named John (or Jonah) (&nbsp;Matthew 16:17; &nbsp;John 1:42; &nbsp;John 21:15), Peter came from Bethsaida on the shore of Lake Galilee (&nbsp;John 1:44). [[Either]] he or his wife’s parents also had a house in the neighbouring lakeside town of Capernaum, which became a base for Jesus’ work in the area (&nbsp;Mark 1:21; &nbsp;Mark 1:29-30; &nbsp;Mark 2:1). Peter and Andrew worked as fishermen on the lake, in partnership with another pair of brothers, James and John (&nbsp;Matthew 4:18; &nbsp;Luke 5:10). These men all became apostles of Jesus. Although they had never studied in the Jewish religious colleges, they developed skills in teaching and debate through their association with Jesus (&nbsp;Acts 4:13). </p> <p> From the beginning Peter showed himself to be energetic, self-confident and decisive. Sometimes he spoke or acted with too much haste and had to be rebuked (&nbsp;Matthew 14:28-31; &nbsp;Matthew 16:22-23; &nbsp;Matthew 19:27-28; &nbsp;Mark 9:5-7; &nbsp;Luke 5:4-5; &nbsp;John 13:6-11; &nbsp;John 18:10-11; &nbsp;John 21:7), but he never lost heart. He went through some bitter experiences before he learnt of the weakness that lay behind his over-confidence. Jesus knew that Peter had sufficient quality of character to respond to the lessons and so become a stronger person in the end (&nbsp;Mark 14:29; &nbsp;Mark 14:66-72; &nbsp;Luke 22:31-34). </p> <p> As Jesus’ ministry progressed, Peter, James and John became recognized as a small group to whom Jesus gave special responsibilities and privileges (&nbsp;Mark 5:37; &nbsp;Mark 9:2; &nbsp;Mark 14:33). Peter was the natural leader of the twelve and was often their spokesman (&nbsp;Mark 1:36-37; &nbsp;Mark 10:27-28; &nbsp;Luke 12:41; &nbsp;John 6:67-68; &nbsp;John 13:24; &nbsp;John 21:2-3; &nbsp;Acts 1:15-16). On the occasion when Jesus questioned his disciples to see if they were convinced he was the Messiah, Jesus seems to have accepted Peter’s reply as being on behalf of the group. In responding to Peter, Jesus was telling the apostles that they would form the foundation on which he would build his unconquerable church (&nbsp;Matthew 16:13-18; cf. &nbsp;Ephesians 2:20). </p> <p> When Peter’s testing time came, however, he denied Jesus three times (&nbsp;Luke 22:61-62). Jesus therefore paid special attention to Peter in the days after the resurrection. He appeared to Peter before he appeared to the rest of the apostles (&nbsp;Luke 24:34; &nbsp;1 Corinthians 15:5; cf. &nbsp;Mark 16:7), and later gained from Peter a public statement of his devotion to his Lord (&nbsp;John 21:15). </p> <p> In accepting Peter’s statement and entrusting to him the care of God’s people, Jesus showed the other disciples that he had forgiven and restored Peter. At the same time he told Peter why he needed such strong devotion. As a prominent leader in the difficult days of the church’s beginning, Peter could expect to receive the full force of the opposition (&nbsp;John 21:17-19; cf. &nbsp;Luke 22:32). </p> <p> '''Peter and the early church''' </p> <p> The change in Peter was evident in the early days of the church. He took the lead when important issues had to be dealt with (&nbsp;Acts 1:15; &nbsp;Acts 5:3; &nbsp;Acts 5:9), and he was the chief preacher (&nbsp;Acts 2:14; &nbsp;Acts 3:12; &nbsp;Acts 8:20). But no longer did he fail when his devotion to Jesus was tested. He was confident in the living power of the risen Christ (&nbsp;Acts 2:33; &nbsp;Acts 3:6; &nbsp;Acts 3:16; &nbsp;Acts 4:10; &nbsp;Acts 4:29-30). Even when dragged before the Jewish authorities, he boldly denounced them and unashamedly declared his total commitment to Jesus (&nbsp;Acts 4:8-13; &nbsp;Acts 4:19-20; &nbsp;Acts 5:18-21; &nbsp;Acts 5:29-32; &nbsp;Acts 5:40-42). On one occasion the provincial governor tried to kill him, but through the prayers of the church he escaped unharmed (&nbsp;Acts 12:1-17; cf. &nbsp;1 Peter 2:21-23; &nbsp;1 Peter 4:19). </p> <p> Peter had been brought up an orthodox Jew and did not immediately break his association with traditional Jewish practices (&nbsp;Acts 3:1; &nbsp;Acts 5:12-17). Yet he saw that the church was something greater than the temple, and he readily accepted [[Samaritans]] into the church on the same bases as the Jews (&nbsp;Acts 8:14-17). He showed his increasing generosity of spirit by preaching in Samaritan villages and in the towns of [[Lydda]] and Joppa on the coastal plain (&nbsp;Acts 8:25; &nbsp;Acts 9:32; &nbsp;Acts 9:36). </p> <p> In spite of all this, a special vision from God was necessary to convince Peter that uncircumcised Gentiles were to be accepted into the church freely, without their first having to submit to the Jewish law (&nbsp;Acts 10:9-16). As a result of the vision he went to Caesarea, where a God-fearing Roman centurion, along with his household, believed the gospel and received the Holy Spirit the same as Jewish believers (&nbsp;Acts 10:17-48). More traditionally minded Jews in the Jerusalem church criticized Peter for his broad-mindedness. Peter silenced them by describing his vision and telling them of the events at Caesarea (&nbsp;Acts 11:1-18). </p> <p> Another factor in Peter’s changing attitudes towards Gentiles was the influence of Paul. The two men had met when Paul visited Jerusalem three years after his conversion (&nbsp;Galatians 1:18). They met again eleven years later, when Peter and other Jerusalem leaders expressed fellowship with Paul and Barnabas in their mission to the Gentiles (&nbsp;Galatians 2:1; &nbsp;Galatians 2:9). </p> <p> Although Peter understood his mission as being primarily to the Jews (&nbsp;Galatians 2:7), he visited the mainly Gentile church in [[Syrian]] Antioch and ate freely with the Gentile Christians. When Jewish traditionalists criticized him for ignoring Jewish food laws, he withdrew from the Gentiles. Paul rebuked him publicly and Peter readily acknowledged his error (&nbsp;Galatians 2:11-14). When church leaders later met in Jerusalem to discuss the matter of Gentiles in the church, Peter openly and forthrightly supported Paul (&nbsp;Acts 15:7-11). </p> <p> '''A wider ministry''' </p> <p> Little is recorded of Peter’s later movements. He travelled over a wide area (accompanied by his wife) and preached in many churches, including, it seems, Corinth (&nbsp;1 Corinthians 1:12; &nbsp;1 Corinthians 9:5). Early records indicate that he did much to evangelize the northern parts of Asia Minor. The churches he helped establish there were the churches to which he sent the letters known as 1 and 2 Peter (&nbsp;1 Peter 1:1; &nbsp;2 Peter 3:1). </p> <p> During this time Mark worked closely with Peter. In fact, Peter regarded Mark as his ‘son’ (&nbsp;1 Peter 5:13). There is evidence that at one stage they visited Rome and helped the church there. When Peter left for other regions, Mark remained in Rome, where he helped the Christians by recording for them the story of Jesus as they had heard it from Peter. (For the influence of Peter in Mark’s account see [[Mark, Gospel Of]] ) </p> <p> Later, Peter revisited Rome. Mark was again with him, and so was Silas, who acted as Peter’s secretary in writing a letter to the churches of northern Asia Minor. In this letter Peter followed the early Christian practice of referring to Rome as Babylon (&nbsp;1 Peter 1:1; &nbsp;1 Peter 5:12-13). The letter shows how incidents and teachings that Peter witnessed during Jesus’ life continued to have a strong influence on his preaching (cf. &nbsp;1 Peter 1:22 with &nbsp;John 15:12; cf. &nbsp;1 Peter 2:7 with &nbsp;Matthew 21:42; cf. &nbsp;1 Peter 2:12 with &nbsp;Matthew 5:16; cf. &nbsp;1 Peter 3:9 with &nbsp;Matthew 5:39; cf. &nbsp;1 Peter 4:15-16 with &nbsp;Mark 14:66-72; cf. &nbsp;1 Peter 4:7 with &nbsp;Luke 22:45-46; cf. &nbsp;1 Peter 4:19 with &nbsp;Luke 23:46; cf. &nbsp;1 Peter 5:1 with &nbsp;Mark 9:2-8; cf. &nbsp;1 Peter 5:2 with &nbsp;John 21:16; cf. &nbsp;1 Peter 5:5 with &nbsp;John 13:4; &nbsp;John 13:14; cf. &nbsp;1 Peter 5:7 with &nbsp;Matthew 6:25). </p> <p> At this time [[Nero]] was [[Emperor]] and his great persecution was about to break upon the Christians. Peter wrote his First Letter to prepare Christians for what lay ahead. He wrote his Second Letter to give various reminders and warn against false teaching. (For details see [[Peter, Letters Of]] ) By the time he wrote his Second Letter he was in prison, awaiting the execution that Jesus had spoken of about thirty years earlier (&nbsp;2 Peter 1:13-15; cf. &nbsp;John 21:18-19). According to tradition, Peter was crucified in Rome some time during the period AD 65-69. </p>

<p> the great Apostle of the circumcision, was the son of Jona, and born at Bethsaida, a town situated on the western shore of the lake of Gennesareth, but in what particular year we are not informed, &nbsp;John 1:42-43 . His original name was Simon or Simeon, which his divine Master, when he called him to the Apostleship, changed for that of Cephas, a [[Syriac]] word signifying <em> a stone </em> or <em> rock; </em> in Latin, <em> petra, </em> from whence is derived the term Peter. He was a married man, and had his house, his mother-in-law and his wife, at Capernaum, on the lake of Gennesareth, &nbsp; Matthew 8:14; &nbsp;Mark 1:29; &nbsp;Luke 4:38 . He had also a brother of the name of Andrew, who had been a disciple of John the Baptist, and was called to the knowledge of the Saviour prior to himself. Andrew was present when the venerable Baptist pointed his disciples to Jesus, and added. "Behold the Lamb of God that taketh away the sin of the world;" and, meeting Simon shortly afterward, said, "We have found the Messiah," and then brought him to Jesus, &nbsp;John 1:41 . When the two brothers had passed one day with the Lord Jesus, they took their leave of him, and returned to their ordinary occupation of fishing. This appears to have taken place in the thirtieth year of the Christian era. Toward the end of the same year, as Jesus was one morning standing on the shore of the lake of Gennesareth, he saw Andrew and Peter engaged about their employment. They had been fishing during the whole night, but without the smallest success; and, after this fruitless expedition, were in the act of washing their nets, &nbsp;Luke 5:1-3 . Jesus entered into their boat, and bade Peter throw out his net into the sea, which he did; and now, to his astonishment, the multitude of fishes was so immense that their own vessel, and that of the sons of Zebedee, were filled with them. Peter evidently saw there was something supernatural in this, and, throwing himself at the feet of Jesus, he exclaimed, "Depart from me, O Lord, for I am a sinful man." The miracle was no doubt intended for a sign to the four disciples of what success should afterward follow their ministry in preaching the doctrine of his kingdom; and therefore Jesus said unto them, "Follow me, and I will make you fishers of men;" on which they quitted their boats and nets, and thenceforth became the constant associates of the Saviour, during the whole of his public ministry, &nbsp;Luke 18:28 . </p> <p> From the instant of his entering upon the apostolic office, we find St. Peter on almost every occasion evincing the strength of his faith in Jesus as the Messiah, and the most extraordinary zeal in his service, of which many examples are extant in the Gospels. When Jesus in private asked his disciples, first, what opinion the people entertained of him; next, what was their own opinion: "Simon Peter answered and said, Thou art the Christ, the Son of the living God," &nbsp;Matthew 16:16 . Having received this answer, Jesus declared Peter blessed on account of his faith; and in allusion to the signification of his name, added, "Thou art Peter, and upon this rock I will build my church; and I will give thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth," &c. Many think these things were spoken to St. Peter alone, for the purpose of conferring on him privileges and powers not granted to the rest of the Apostles. But others, with more reason, suppose that, though Jesus directed his discourse to St. Peter, it was intended for them all; and that the honours and powers granted to St. Peter by name were conferred on them all equally. For no one will say that Christ's church was built upon St. Peter singly: it was built on the foundation of all the [[Apostles]] and prophets, Jesus Christ himself being the chief corner stone. As little can any one say that the power of binding and loosing was confined to St. Peter, seeing it was declared afterward to belong to all the Apostles, &nbsp;Matthew 18:18; &nbsp;John 20:23 . To these things add this, that as St. Peter made his confession in answer to a question which Jesus put to all the Apostles, that confession was certainly made in the name of the whole; and, therefore, what Jesus said to him in reply was designed for the whole without distinction; excepting this, which was peculiar to him, that he was to be the first who, after the descent of the Holy Ghost, should preach the Gospel to the Jews, and then to the Gentiles: an honour which was conferred on St. Peter in the expression, "I will give thee the keys," &c. </p> <p> St. Peter was one of the three Apostles whom Jesus admitted to witness the resurrection of Jairus's daughter, and before whom he was transfigured, and with whom he retired to pray in the garden the night before he suffered. He was the person who in the fervour of his zeal for his Master cut off the ear of the high priest's slave, when the armed band came to apprehend him. Yet this same Peter, a few hours after that, denied his Master three different times in the high priest's palace, and that with oaths. In the awful defection of the Apostle on this occasion we have melancholy proof of the power of human depravity even in regenerate men, and of the weakness of human resolutions when left to ourselves. St. Peter was fully warned by his divine Master of his approaching danger; but confident in his own strength, he declared himself ready to accompany his Lord to prison and even to judgment. After the third denial "Jesus turned and looked upon Peter;" that look pierced him to the heart; and, stung with deep remorse, "he went out, and wept bitterly." St. Peter, however, obtained forgiveness; and, when Jesus had risen from the dead, he ordered the glad tidings of his resurrection to be conveyed to St. Peter by name: "Go tell my disciples and Peter," &nbsp;Mark 16:8 . He afterward received repeated assurances of his Saviour's love, and from that time uniformly showed the greatest zeal and fortitude in his Master's service. </p> <p> Soon after our Lord's ascension, in a numerous assembly of the Apostles and brethren, St. Peter gave it as his opinion, that one should be chosen to be an Apostle in the room of Judas. To this they all agreed; and, by lot, chose Matthias, whom on that occasion they numbered with the eleven Apostles. On the day of pentecost following, when the Holy Spirit fell on the Apostles and disciples, St. Peter, standing up with the eleven, lifted up his voice; that is, St. Peter, rising up, spake with a loud voice, in the name of the Apostles, as he had done on various occasions in his Master's lifetime, and gave the multitude an account of that great miracle, &nbsp;Acts 2:14 . St. Peter now began to experience the fulfilment of Christ's promise to make him a fisher of men, and also that he would give him the keys of the kingdom of heaven. His sermon on this occasion produced an abundant harvest of converts to Christ. Three thousand of his audience were pricked to the heart, and cried out, "Men and brethren, what shall we do?" St. </p> <p> Peter proclaimed to them the riches of pardoning mercy through the divine blood of the Son of God; and they that gladly received his doctrine were baptized and added to the church, &nbsp;Acts 2:37-43 . The effects produced on the mind of this great Apostle of the circumcision by the resurrection of his divine Master, and the consequent effusion of the Holy Spirit, were evidently of the most extraordinary kind, and such as it is impossible to account for upon natural principles. He was raised superior to all considerations of personal danger and the fear of man. And though all the Apostles could now say, "God hath not given us the spirit of fear, but of power, and of love, and of a sound mind;" yet an attentive reader of the Acts of the Apostles cannot fail to perceive that upon almost every occasion of difficulty St. Peter is exhibited to our view as standing foremost in the rank of Apostles. When St. Peter and John were brought before the council to be examined concerning the miracle wrought on the impotent man, St. Peter spake. It was St. Peter who questioned Ananias and Sapphira about the price of their lands; and for their lying in that matter, punished them miraculously with death. It is remarkable, also, that although by the hands of the Apostles many signs and wonders were wrought, it was by St. Peter's shadow alone that the sick, who were laid in the streets of Jerusalem, were healed as he passed by. Lastly: It was St. Peter who replied to the council in the name of the Apostles, not obeying their command to preach no more in the name of Jesus. </p> <p> St. Peter's fame was now become so great, that the brethren of Joppa, hearing of his being in Lydda, and of his having cured [[Eneas]] miraculously of a palsy, sent, desiring him to come and restore a disciple to life, named Tabitha, which he did. During his abode in Joppa, the Roman centurion, Cornelius, directed by an angel, sent for him to come and preach to him. On that occasion the Holy Ghost fell on Cornelius and his company, while St. Peter spake. St. Peter, by his zeal and success in preaching the Gospel, having attracted the notice of the inhabitants of Jerusalem, Herod Agrippa, who, to please the Jews, had killed St. James, the brother of St. John, still farther to gratify them, cast St. Peter into prison. But an angel brought him out; after which he concealed himself in the city, or in some neighbouring town, till Herod's death, which happened about the end of the year. Some learned men think St. Peter at that time went to Antioch or to Rome. But if he had gone to any celebrated city, St. Luke, as L'Enfant observes, would probably have mentioned it. Beside, we find him in the council of Jerusalem, which met not long after this to determine the famous question concerning the circumcision of the Gentiles. The council being ended, St. Peter went to Antioch, where he gave great offence, by refusing to eat with the converted Gentiles. But St. Paul withstood him to the face, rebuking him before the whole church for his pusillanimity and hypocrisy, &nbsp;Galatians 2:11-21 . </p> <p> In the Acts of the Apostles, no mention is made of St. Peter after the council of Jerusalem. But from &nbsp;Galatians 2:11 , it appears that after that council he was with St. Paul at Antioch. He is likewise mentioned by St. Paul, &nbsp;1 Corinthians 1:12; &nbsp;1 Corinthians 3:22 . It is generally supposed that after St. Peter was at Antioch with St. Paul, he returned to Jerusalem. What happened to him after that is not told in the Scriptures. But Eusebius informs us that [[Origen]] wrote to this purpose: St. Peter is supposed to have preached to the Jews of the dispersion in Pontus, Galatia, Bithynia, Cappadocia, and Asia; and at length, coming to Rome, was crucified with his head downward. </p> <p> We are indebted to this Apostle for two epistles, which constitute a valuable part of the inspired writings. The first epistle of St. Peter has always been considered as canonical; and in proof of its genuineness we may observe that it is referred to by Clement of Rome, Hermes, and Polycarp; that we are assured by Eusebius, that it was quoted by Papias; and that it is expressly mentioned by Irenaeus, Clement of Alexandria, Tertullian, Origen, and most of the later fathers. The authority of the second [[Epistle]] of St. Peter was for some time disputed, as we learn from Origen, Eusebius, and Jerom; but since the fourth century it has been universally received, except by the Syriac Christians. It is addressed to the same persons as the former epistle, and the design of it was to encourage them to adhere to the genuine faith and practice of the Gospel. </p>

&nbsp;Matthew 16:17&nbsp;John 1:40-42&nbsp;Matthew 27:56&nbsp;Mark 15:40&nbsp;16:1&nbsp;Acts 4:13 <p> "Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (&nbsp;Mark 14:70 ). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (&nbsp;Acts 2:7 )." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (&nbsp;Matthew 8:14; &nbsp;Mark 1:30; &nbsp;Luke 4:38 ). He was in all probability accompanied by his wife on his missionary journeys (&nbsp;1 Corinthians 9:5; Compare &nbsp;1 Peter 5:13 ). </p> <p> He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (&nbsp;Mark 1:29,36; &nbsp;2:1 ), as well as to his own family. It was apparently two stories high (2:4). </p> <p> At [[Bethabara]] (RSV, &nbsp;John 1:28 , "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (&nbsp;John 1:29-36 ). Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (&nbsp;Luke 4:22; &nbsp;Matthew 7:29 ); and Andrew went forth and found Simon and brought him to Jesus (&nbsp;John 1:41 ). </p> <p> Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock." The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (&nbsp;Matthew 17:25; &nbsp;Mark 14:37; &nbsp;Luke 22:31 , comp 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (&nbsp;Matthew 4:18-22 ). There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (&nbsp;Luke 5:8 ). Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord. </p> <p> He is next called into the rank of the apostleship, and becomes a "fisher of men" (&nbsp;Matthew 4:19 ) in the stormy seas of the world of human life (&nbsp;Matthew 10:2-4; &nbsp;Mark 3:13-19; &nbsp;Luke 6:13-16 ), and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (&nbsp;John 6:66-69 ), and again at Caesarea Philippi (&nbsp;Matthew 16:13-20; &nbsp;Mark 8:27-30; &nbsp;Luke 9:18-20 ). This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church." </p> <p> "From that time forth" Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (&nbsp;Matthew 16:21-23; &nbsp;Mark 8:31-33 ). At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here: let us make three tabernacles" (&nbsp;Matthew 17:1-9 ). </p> <p> On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every [[Israelite]] of twenty years old and upwards had to pay (&nbsp;Exodus 30:15 ), came to Peter and reminded him that Jesus had not paid it (&nbsp;Matthew 17:24-27 ). Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. "That take," said our Lord, "and give unto them for me and thee." </p> <p> As the end was drawing nigh, our Lord sent Peter and John (&nbsp;Luke 22:7-13 ) into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (22:31-34). He accompanied our Lord from the guest-chamber to the garden of Gethsemane (&nbsp;Luke 22:39-46 ), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62). </p> <p> He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (&nbsp;John 20:1-10 ), and saw the "linen clothes laid by themselves" (&nbsp;Luke 24:9-12 ). To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (&nbsp;Luke 24:34; &nbsp;1 Corinthians 15:5 ). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?" (&nbsp;John 21:1-19 ). (See [[Love]] .) </p> <p> After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (&nbsp; Acts 1:15-26 ). It was he who proposed that the vacancy caused by the apostasy of Judas should be filled up. He is prominent on the day of Pentecost (2:14-40). The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in &nbsp;Acts 10:5,32; &nbsp;15:14 ), and he is known to us finally as Peter." </p> <p> After the miracle at the temple gate (&nbsp;Acts 3 ) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19,20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (&nbsp;Acts 5:29-32 ), who, "when they had called the apostles and beaten them, let them go." </p> <p> The time had come for Peter to leave Jerusalem. After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (&nbsp;Acts 8:14-25 ). Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; &nbsp;Galatians 1:18 ). [[Leaving]] Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (&nbsp;Acts 9:32-43 ). He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10). </p> <p> After remaining for some time at Caesarea, he returned to Jerusalem (&nbsp;Acts 11:1-18 ), where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary. </p> <p> He took part in the deliberations of the council in Jerusalem (&nbsp;Acts 15:1-31; &nbsp;Galatians 2:1-10 ) regarding the relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again. </p> <p> We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (&nbsp;Galatians 2:11-16 ), who "rebuked him to his face." </p> <p> After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the [[Euphrates]] (&nbsp;1 Peter 5:13 ). There is no satisfactory evidence that he was ever at Rome. Where or when he died is not certainly known. Probably he died between A.D. 64,67. </p>

<p> '''Pe'ter.''' ''(A Rock Or Stone).'' The original name of this disciple was [[Simon]] , that is, ''"Hearer".'' He was the son of a man named Jonas, &nbsp;Matthew 16:17; &nbsp;John 1:42; &nbsp;John 21:16, and was brought up in his father's occupation, that of a fisherman. He and his brother, Andrew, were partners of John and James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward, in a house at Capernaum belonging to himself, or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of [[Jesus]] . </p> <p> Peter was probably between thirty and forty years of age at the date of his call. That call was preceded by a special preparation. Peter and his brother, Andrew, together with their partners, James and John, the sons,of Zebedee, were disciples of John the Baptist, when he was first called by our Lord. The particulars of this are related with graphic minuteness by St. John. It was upon this occasion that [[Jesus]] gave Peter the name [[Cephas]] , a Syriac word answering to the Greek, Peter, and signifying ''A Stone'' or [[Rock]] . &nbsp;John 1:35-42. </p> <p> This '''first call''' led to no immediate change in Peter's external position. He and his fellow disciples looked, henceforth, upon our Lord as their teacher, but were not commanded to follow him as regular disciples. They returned to Capernaum, where they pursued their usual business, waiting for a further intimation of his will. The '''second call''' is recorded by the other three evangelists; the narrative of Luke being apparently supplementary to the brief and, so to speak official accounts given by Matthew and Mark. It took place on the Sea of Galilee near Capernaum, where the four disciples Peter and Andrew, James and John were fishing. </p> <p> Some time was passed, afterward, in attendance upon our Lord's public ministrations in Galilee, Decapolis, [[Peraea]] and Judea. The special designation of Peter, and his eleven fellow disciples, took place some time afterward, when they were set apart as our Lord's immediate attendants. ''See '' &nbsp;Matthew 10:2-4 ''; '' &nbsp;Mark 3:13-19 '','' (the most detailed account); &nbsp;Luke 6:13. They appear to have then first received formally the name of apostles, and from that time, Simon bore publicly, and as it would seem all but exclusively, the name Peter, which had hitherto been used rather as a characteristic appellation than as a proper name. </p> <p> From this time, there can be no doubt that Peter held the first place among the apostles, to whatever cause his precedence is to be attributed. He is named first in every list of the apostles; he is generally addressed by our Lord as their representative; and on the most solemn occasions, he speaks in their name. </p> <p> The distinction which he received, and it may be his consciousness of ability, energy, zeal and absolute devotion to '''Christ's''' person, seem to have developed a natural tendency to rashness and forwardness, bordering upon resumption. In his affection and self-confidence, Peter ventured to reject, as impossible, the announcement of the sufferings and humiliation which [[Jesus]] predicted, and heard the sharp words, "Get thee behind me, Satan; thou art an offence unto me, for thou savorest not the things that be of God but those that be of men." It is remarkable that, on other occasions when St. Peter signalized his faith and devotion, he displayed at the time, or immediately afterward, a more than usual deficiency, in spiritual discernment and consistency. </p> <p> Toward the close of our Lord's ministry, Peter's characteristics become especially prominent. At the last supper, Peter seems to have been particularly earnest, in the request, that the traitor might be pointed out. After the supper, his words drew out the meaning of the significant act of our Lord in washing his disciples' feet. Then too, it was that he made those repeated protestations of unalterable fidelity, so soon to be falsified by his miserable fall. </p> <p> On the morning of the resurrection, we have proof that Peter, though humbled, was not crushed by his fall. He and John were the first to visit the sepulchre; he was the first who entered it. We are told, by Luke and by Paul, that [[Christ]] appeared to him first among the apostles. It is observable; however, that on that occasion, he is called by his original name, Simon and not Peter; the higher designation was not restored until he had been publicly reinstituted, so to speak, by his Master. That reinstitution - an event of the very highest import - took place at the Sea of Galilee. John 21. </p> <p> The first part of the Acts of the Apostles is occupied, by the record of transactions in nearly all, Peter came forth as the recognized leader of the apostles. He is the most prominent person, in the greatest event after the resurrection, when on the '''Day of Pentecost''' , the Church was first invested with the plenitude of gifts and power. When the gospel was first preached beyond the precincts of Judea, he and John were, at once, sent by the apostles to confirm the converts at Samaria. Henceforth, he remains prominent, but not exclusively prominent, among the propagators of the gospel. </p> <p> We have two accounts of the first meeting of Peter and Paul - &nbsp;Acts 9:26; &nbsp;Galatians 1:17-18. This interview was followed, by another event marking Peter's position - a general apostolical tour of visitation to the churches, hitherto established. &nbsp;Acts 9:32. The most singlular transaction after the '''Day of Pentecost''' was the baptism of Cornelius. That was the crown and consummation of Peter's ministry. The establishment of a church in great part of Gentile origin at Antioch, and the mission of Barnabas between whose family and Peter, there were the bonds of near intimacy, set the seal upon the work thus inaugurated by Peter. </p> <p> This transaction was soon followed, by the imprisonment of our apostle. His miraculous deliverance marks the close of this second great period of his ministry. The special work assigned to him was completed. From that time, we have no continuous history of him. Peter was probably employed, for the most part, in building up, and completing the organization of Christian communities, in [[Palestine]] and the adjoining districts. There is, however strong reason to believe that he visited Corinth at an early period. </p> <p> The name of Peter as founder or joint founder is not associated with any local church, save the churches of Corinth, Antioch or Rome, by early ecclesiastical tradition. It may be considered, as a settled point, that he did not visit Rome, before the last year of his life; but there is satisfactory evidence that he and Paul were the founders of the church at Rome, and suffered death in that city. </p> <p> The time and manner of the apostle's martyrdom are less certain. According to the early writers, he suffered at or about the same time with Paul, and in the Neronian persecution, A.D. 67, 68, all agree that, he was crucified. Origen says that Peter felt himself to be unworthy to be put to death, in the same manner as his Master, and was therefore, at his own request, crucified with his head downward. </p> <p> The apostle is said to have employed interpreters. Of far more importance is the statement that Mark wrote his Gospel, under the teaching of Peter, or that he embodied in that Gospel, the substance of our apostle's oral instructions. ''See '' '''Mark; Mark, The Gospel of''' ''.'' The only written documents which Peter has left are the First Epistle - about which no doubt has ever been entertained in the Church - and the Second Epistle, which has been a subject of earnest controversy. </p>

<i> [[Simeon]] </i> &nbsp; Acts 15:14 <i> Simon </i> <i> Cephas </i> &nbsp;1 Corinthians 1:12&nbsp;1 Corinthians 3:22&nbsp;1 Corinthians 9:5&nbsp;1 Corinthians 15:5&nbsp;Galatians 1:18&nbsp;Galatians 2:9&nbsp;2:11&nbsp;2:14&nbsp;John 1:42 <i> Cephas </i> <i> Peter </i> <i> rock </i> <i> Peter </i> <i> Peter </i> <p> Family of Peter The Gospels preserve a surprising amount of information about Peter and his family. Simon is the son of Jona or John (&nbsp;Matthew 16:17; &nbsp;John 1:42 ). He and his brother, Andrew, came from Bethsaida (&nbsp;John 1:44 ) and were Galilean fishermen (&nbsp;Mark 1:16; &nbsp;Luke 5:2-3; &nbsp;John 21:3 ), in partnership with the sons of Zebedee, James and John (&nbsp;Luke 5:10 ). Peter was married (&nbsp;Mark 1:29-31; &nbsp;1 Corinthians 9:5 ) and maintained a residence in Capernaum (&nbsp;Mark 1:21 ,Mark 1:21,&nbsp;1:29 ). Before becoming disciples of Jesus, Peter and Andrew had been influenced by the teaching of John the Baptist (&nbsp;John 1:35-42 ). </p> <p> Role of Peter Among the [[Disciples]] Peter is credited with being a leader of the twelve disciples whom Jesus called. His name always occurs first in the lists of disciples (&nbsp;Mark 3:16; &nbsp;Luke 6:14; &nbsp;Matthew 10:2 ). He frequently served as the spokesman for the disciples (compare &nbsp;Mark 8:29 ) and was usually he one who raised the questions which they all seemed to be asking (&nbsp;Mark 10:28; &nbsp;Mark 11:21; &nbsp;Matthew 15:15; &nbsp;Matthew 18:21; &nbsp;Luke 12:41 ). Jesus often singled out Peter for teachings intended for the entire group of disciples (see especially &nbsp;Mark 8:29-33 ). As a member of the inner circle, Peter was present with Jesus at the raising of the synagogue ruler's daughter (&nbsp;Mark 5:35-41 ), at the Transfiguration (&nbsp;Mark 9:2-8 ), and at the arrest of Jesus in Gethsemene (&nbsp;Mark 14:43-50 ). As representative disciple, Peter frequently typified the disciple of <i> little faith </i> . His inconsistent behavior (see &nbsp;Matthew 14:27-31 ) reached a climax with his infamous denial scene (&nbsp;Mark 14:66-72 ). Peter was, however, rehabilitated in the scene where the resurrected Jesus restored Peter to his position of prominence (&nbsp;John 21:15-19; compare &nbsp;Mark 16:7 ). </p> <p> Peter's Role in the Early Church Despite Peter's role among the disciples and the promise of his leadership in the early church (see especially &nbsp;Matthew 16:17-19 ), Peter did not emerge as the leader of either form of primitive Christianity. Though he played an influential role in establishing the Jerusalem church (see the early chapters of Acts), James, the brother of Jesus, assumed the leadership role of the Jewish community. Though Peter was active in the incipient stages of the Gentile mission (see &nbsp;Acts 10-11 ), Paul became the “apostle to the gentiles.” </p> <p> Peter probably sacrificed his chances to be the leader of either one of these groups because of his commitment to serve as a <i> bridge </i> in the early church, doing more than any other to hold together the diverse strands of primitive Christianity. </p> <p> The Legacy of Peter Tradition holds that Peter died as a martyr in Rome in the 60s (1Clem. &nbsp;Acts 5:1-6:1 ). His legacy, however, lived on long after his death. Both 1,2Peter in the New Testament are traditionally attributed to the apostle Peter. [[Significant]] also was the presence of a group of devotees of Peter who produced several writings in the name of the apostle—the Acts of Peter, the Gospel of Peter (and some would include 2Peter). To a great extent, subsequent generations of the church rely </p> <p> on the confession, witness, and ministry of Peter, the devoted, but fallible follower of Christ. (See Peter, Epistles of; Jerusalem conference; Jerusalem church; Jewish Christianity; Disciples, Apostles. </p> <p> Mikeal C. Parsons </p>

<p> [[Peter]] ( ''Pç'Ter'' ), ''Stone,'' or ''Rock;'' Syriac ''Cephas;'' Greek ''Petros'' . One of the twelve apostles, one of the three favorite disciples, with John and James. His original name was "Simon" or "Simeon." He was a son of Jonas (John, so read the best manuscripts), a brother of Andrew, probably a native of Bethsaida in Galilee. He was a fisherman and lived at Capernaum with his wife and mother-in-law, whom Christ healed of a fever. See &nbsp;John 1:42; &nbsp;John 21:15; &nbsp;Matthew 16:18; &nbsp;Luke 5:3-10; &nbsp;Matthew 8:14-15; &nbsp;Mark 1:29-31; &nbsp;Luke 4:38. Peter forsook all to follow Christ. His new name "Peter" ("rock-man") was given him when he was called to the apostleship. &nbsp;John 1:42. He made a remarkable confession of the divinity of our Lord. &nbsp;Matthew 16:18. The name "Peter" or "Cephas" was a prophecy of the prominent position which he, as the confessor of Christ, would occupy in the primitive age of the church. The church was built (not on Petros, but Petra—a rock), on his confession of the foundation, "Thou art the Christ, the Son of the living God." &nbsp;Matthew 16:16; &nbsp;Matthew 16:18. The keys of the kingdom of heaven, to bind, and to loose, on earth and in heaven, were given to the church. &nbsp;Matthew 18:17-18; &nbsp;1 Corinthians 5:11; &nbsp;1 Corinthians 5:13; &nbsp;2 Corinthians 2:7; &nbsp;2 Corinthians 2:10. Peter was not infallible, for Paul "withstood him to the face because he was to be blamed." &nbsp;Galatians 2:11. He laid the foundation of the church among the Jews on the day of Pentecost, &nbsp;Acts 2:1-47, and, after a special vision and revelation, among the Gentiles also, in the conversion of Cornelius. &nbsp;Acts 10:1-48. He appears throughout in the Gospels and the first part of the Acts as the head of the twelve. He was the first to confess and the first to deny his Lord and Saviour, yet he repented bitterly, and had no rest and peace till the Lord forgave him. He had a great deal of genuine human nature, but divine grace did its full work, and overruled even his faults for his advancement in humility and meekness. The labors of Peter are recorded in the Acts, chaps. 1 to 12 and chap. 15. He was the leading apostle from the day of Pentecost to the Council of Jerusalem, in a.d. 50. After that time his labors are involved in obscurity. According to the testimony of Christian antiquity, Peter suffered martyrdom in Rome under Nero, but his residence in Rome is disputed, and the year of his martyrdom is uncertain. When Paul arrived at Rome, a.d. 61, and during his imprisonment, a.d. 61-63, no mention is made of Peter. He is said to have been crucified, and thus he followed his Lord literally in the mode of his death. Comp. &nbsp;John 21:18-19. Origen adds, however, that Peter, deeming himself unworthy to suffer death in the same manner as his Master, was at his own request crucified with his head downward. </p> <p> Epistles of Peter. The genuineness of 1 Peter has never been seriously questioned. It was addressed to Christian churches in Asia Minor, and written probably at Babylon on the Euphrates. &nbsp;1 Peter 5:13. Some, however, interpret this of Some, and others of a town in Egypt called Babylon, near Old Cairo. 2 Peter was less confidently ascribed to Peter by the early church than the first epistle. There is no sufficient ground, however, for doubting its canonical authority, or that Peter was its author. &nbsp;2 Peter 1:1; &nbsp;2 Peter 1:18; &nbsp;2 Peter 3:1. Compare also &nbsp;1 Peter 3:20; &nbsp;2 Peter 2:5. In many passages it resembles the Epistle of Jude. Both epistles attest the harmony between the doctrines of Peter and Paul. "The faith expounded by Paul kindles into fervent hope in the words of Peter, and expands into sublime love in those of John." </p>

<p> The son of Jonas and one of the twelve apostles. His name was originally Simon, and apparently at his first interview with the Lord he received from Him the surname CEPHAS. This is an Aramaic word, the same as Peter in Greek, both signifying 'a stone.' &nbsp;John 1:42 . (In &nbsp;Acts 10:5 he is called "Simon, whose surname is Peter.") The next notice of Peter is in &nbsp; Luke 5 when he was called to the apostleship. Overpowered at the draught of fishes, he exclaimed, "Depart from me; for I am a sinful man, O Lord;" but at the bidding of Christ he forsook all and followed Him. &nbsp; Matthew 4:18; &nbsp;Mark 1:16,17; &nbsp;Luke 5:3-11 . </p> <p> He had a sort of prominence among the apostles: when a few of them were selected for any special occasion, Peter was always one of them, and is named first. The three names 'Peter, James, and John' occur often together, still we do not read of Peter having any authority over the others: cf. &nbsp;Matthew 20:25-28 . Peter was in character energetic and impulsive: he wanted to walk on the water to go to Christ, and his strong affection for the Lord led him to oppose when the Lord spoke of His coming sufferings, for which he was rebuked as presenting Satan's mind. His self-confidence led him into a path of temptation, in which he thrice denied his Lord. But the Lord had prayed for him that his faith should not fail, and his repentance was real and instant. He was fully restored by the Lord, who significantly demanded thrice if he loved Him, and then committed to him the care of His sheep and His lambs. &nbsp;John 21 . </p> <p> When Peter confessed to Jesus, "Thou art the Christ, the Son of the living God," theLord said that He would build His church upon that foundation, and added, "I will give unto thee the keys of the kingdom of heaven," with assurancethat what he bound or loosed on earth would be ratified in heaven. &nbsp;Matthew 16 . On the day of Pentecost we find Peter accordingly using these keys, and opening to three thousand Jews the doors of the kingdom. He afterwards admitted Gentiles in the person of Cornelius and those that were gathered with him. </p> <p> Peter was the apostle of the circumcision, as Paul was of the Gentiles, and was a long time getting entirely clear of Jewish prejudices. Paul had to withstand him to the face at Antioch, for refusing under Jewish influence to continue eating with Gentiles. On the other hand, Peter, while confessing that in some of Paul's writings there were things hard to be understood, recognises them as scripture. </p> <p> In the beginning of the Acts Peter's boldness in testimony is conspicuous. He was leaning on One stronger than himself and was carried on by the power of the Holy Spirit. He was miraculously delivered out of prison. The Lord had intimated to him that he would die the death of a martyr (&nbsp;John 21:19 ), and historians relate that he was crucified, and with his head downward by his own request: they also state that his wife died with him. He was the writer of the two epistles bearing his name. </p>

<p> The apostle. We have a very circumstantial account of this man in the New Testament, so that it supersedes the necessity of any observations here. His name was altered to Cephas, a Syriac word for rock. We must not however totally pass by our improvements on the apostle's life and character, though we do not think it necessary to go over the history of this great man. [[Certainly]] the Holy Ghost intended, that the very interesting particulars in the life of Peter should have their due operation in the church through all ages; and it must be both the duty and the privilege of the faithful to follow up the will of God the Spirit in this particular, and to regard, the striking features which mark his character. As a faithful servant of Jesus how very eminent Peter stands forth to observation; for who among the apostles so zealous, so attached to his Lord, as Peter? And that such an one should fall from his integrity, even to the denial of his Lord, what caution doth it teach to the highest servants of Jesus! But when we have paid all due attention to those striking particularities in the life of Peter, the most blessed and most important instruction the life of this apostle exhibits, is in the display of that sovereign grace of Jesus manifested in Peter's recovery. Oh, how blessedly hath the Holy Ghost taught, in this man's instance, the vast superiority of God's grace over man's undeservings! However great our unworthiness, the Lord's mercies are greater. Divine love riseth above the highest tide of human transgression. "Where sin aboundeth, grace doth much more abound; that as sin hath reigned unto death, so might grace reign through righteousness unto eternal life, through Jesus Christ our Lord." (&nbsp;Romans 5:21) </p> <p> I cannot close my observations on the character of Peter without first expressing my surprize that the apostle did not adopt the name of Cephas from the first moment Jesus called him so. (&nbsp;John 1:42) Paul indeed did call Peter by this name, &nbsp;Galatians 2:9; but it doth not seem to have been in general use among the brethren. And yet we find, in the instance of [[Abraham]] and Jacob, the Lord when he changed their names seemed to express his pleasure in calling them by those names. I would ask, is not this change of name among the Lord's people now a part of their high calling and character? Did not the Lord so promise the church when he said, "And thou shalt be called by a new name, which the mouth of the Lord shall name?" (&nbsp;Isaiah 62:2) And did not Jesus confirm this when he said, "Him that overcometh will I make a pillar in the temple of my God; and I will write upon him my new name." (&nbsp;Revelation 3:12) Reader, is not this done now as much as in the instance of Old Testament saints, and New Testament believers in the ages past? Let us cherish the thought. </p>

<p> '''(1):''' ''' (''' v. i.) To become exhausted; to run out; to fail; - used generally with out; as, that mine has petered out. </p> <p> '''(2):''' ''' (''' n.) A common baptismal name for a man. The name of one of the apostles, </p>

<p> Pe´ter (originally Simeon or Simon, heard) was a native of Bethsaida, in Galilee, and was the son of a certain Jonas, or John; whence he is named on one occasion in the Gospel history Simon Barjona, that is, son of Jona . Along with his brother Andrew, he followed the occupation of a fisherman on the Sea of Galilee. It is probable that, before they became known to Christ, they were both disciples of John the Baptist. Their becoming known to Christ was owing to John's pointing him out on the day after his baptism to Andrew and another disciple (probably the evangelist John), as 'the Lamb of God;' on which they immediately followed Christ, and spent some time in receiving his instructions. [[Shortly]] after this Andrew finding Simon, carried him to Christ, who, on receiving him as his disciple, bestowed upon him that surname by which he has since that time been most commonly designated: 'When Jesus beheld him He said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is by interpretation a stone.' After this interview the two brothers seem to have returned to their usual occupation for a season, as we have an account in Matthew of their being summoned from that occupation by Christ on a subsequent occasion, posterior to his temptation in the wilderness, and to the commencement of his public ministry as a religious teacher. From this time forward they were his devoted and admiring followers. In the course of the evangelical history several anecdotes of Peter are incidentally recorded, for the purpose, doubtless, principally of illustrating the character and teaching of our Lord, but which tend also to throw light upon the history and character of his attached disciple. Such are the accounts furnished by the evangelists of his walking upon the agitated waters of the Sea of Galilee to meet his master ; of his bold and intelligent avowals of the undoubted Messiahship of Jesus, notwithstanding the difficulties which he, along with the rest of the disciples, felt in reconciling what they saw in Him with what they had fondly expected the Christ to be of his rash but affectionate rebuke of his Lord for speaking of suffering and death as in prospect for Him, and as forming a necessary part of His mediatorial work of his conduct in first rejecting, with an earnestness bordering on horror, the offer of Christ to wash his feet, and then, when the symbolical nature of that act had been explained to him, his over-ardent zeal that not his feet only, but also his hands and his head, might be washed of his bold and somewhat vaunting avowal of attachment to his Master, and his determination never to forsake Him, followed by his disgraceful denial of Jesus in the hour of trial (; , etc.); of his deep and poignant contrition for this sin and of his Lord's ample forgiveness of his offence, after he had received from him a profession of attachment as strong and as frequently repeated as his former denial of Him . From these notices it is easy to gather a tolerably correct conception of the pre-dominating features of the apostle's character up to this period. He seems to have been a man of undoubted piety, of ardent attachment to his Master, and of great zeal for what he deemed his Master's honor; but, at the same time with a mind rather quick than accurate in its apprehensions, and with feelings rather hasty in their impulse than determined and continuous in their exercise. Hence his readiness in avowing his opinions, and his rashness in forming them; and hence also the tendency which beset his honest openness to degenerate into bravado, and his determinations of valor to evaporate into cowardice at appalling forms of danger. His fall, however, and his subsequent restoration, connected as these were with the mysterious events of his Master's crucifixion and resurrection, and with the new light which had by them been cast around his character and work, produced a powerful change for the better upon the apostle's mind. From this time forward he comes before us under a new aspect. A sober dignity and firmness of purpose have displaced his former hasty zeal; sagacity and prudence characterize his conduct; and while his love to his Master shows no symptom of abatement, it displays itself rather in active labor and much-enduring patience in His service, than in loud protestations or extravagant exhibitions of attachment. In the subsequent Scripture history he is presented to us as the courageous herald of the kingdom of Christ, by whose mouth the first public declaration of salvation through the crucified Jesus was made to the people; by whose advice and counsel the early churches were planted and governed; and by whom the prejudices of Judaism were first fairly surmounted, and the Gospel preached in all its universal freeness to the Gentile world. The Acts of the Apostles contain recitals of many interesting incidents which befell him while engaged in those efforts. Of these, the chief are his imprisonment and trial before the [[Sanhedrim]] for preaching Christ, and his bold avowal of his determination to persist in that work his miraculously inflicting the punishment of death on the infatuated couple who had dared to try an experiment upon the omniscience of the Holy Ghost his visit to Samaria, and rebuke of Simon Magus, who deemed that the miracles of the apostle were the result of some deep magic spell of which he had not yet become possessed, and which, consequently he was desirous of purchasing from Peter the vision by which he was taught that the ancient ritual distinctions between clean and unclean had been abolished, and thereby pre-pared to attend on the summons of Cornelius, to whom he preached the Gospel his apprehension by Herod Agrippa, and his deliverance by the interposition of an angel, who opened for him the doors of his prison, and set him free and his address to the council at Jerusalem, on the occasion of a request for advice and direction being sent to the church there by the church in Antioch, in which he advocated the exemption of Gentile converts from the ceremonial institutes of the law of Moses . In all these incidents we trace the evidences of his mind having undergone an entire change, both as to its views of truth and impressions of duty, from what is displayed by the earlier events of his history. On one occasion only do we detect something of his former weakness, and that, strangely enough, in regard to a matter in which he had been the first of the apostles to perceive, and the first to recommend and follow, a correct course of procedure. The occasion referred to was his withdrawing, through dread of the censures of his Jewish brethren, from the Gentiles at Antioch, after having lived in free and friendly intercourse with them, and his timidly dissembling his convictions as to the religious equality of Jew and Gentile. For this Paul withstood him to the face, and rebuked him sharply, because of the injury which his conduct was calculated to produce to the cause of Christianity. With this single exception, however, his conduct seems to have been in full accordance with the name which his Master had prophetically bestowed on him when he called him Simon the Rock, and with the position which Paul himself assigns to him, at the very time that he recounts his temporary dereliction, as one of 'the [[Pillars]] of the Church' . </p> <p> Thus far we are enabled, from the inspired documents, to trace the history of this apostle; but for what remains we must be indebted to evidence of a less explicit and certain character. [[Ecclesiastical]] tradition asserts that he performed an extensive missionary tour throughout those districts, to the converts in which his epistles are addressed. This tradition, however, though deriving some countenance from , is very uncertain. Another tradition reports the apostle as having towards the close of his life visited Rome, become bishop of the church in that city, and suffered martyrdom in the persecution raised against the Christians by Nero. The importance of these points in connection with the claims urged by the Catholics on behalf of the supremacy of the pope, has led to a careful and sifting examination of the accuracy of this tradition; the result of which seems to be, that while it is admitted as certain that Peter suffered martyrdom, in all probability by crucifixion, and as probable that this took place at Rome, it has, nevertheless, been made pretty clear that he never was for any length of time resident in that city, and morally certain that he never was bishop of the church there. </p> <p> The assertion that Peter was bishop of Rome is connected with another, by which the claims of the papacy are sought to be established, namely, that to him was conceded a right of supremacy over the other apostles. In support of this, an appeal is made to those passages in the Gospels, where declarations supposed to imply the bestowal of peculiar honor and distinction on Peter are recorded as having been addressed to him by our Lord. The most important of these are: 'Thou art Peter, and on this rock will I build my church' and, 'Unto thee will I give the keys of the kingdom of heaven,' etc. . At first sight these passages would seem to bear out the assumption founded on them; but, upon a more careful investigation, it will be seen that this is rather in appearance than in reality. The force of both is greatly impaired for the purpose for which Catholics produce them, by the circumstance, that whatever of power or authority they may be supposed to confer upon Peter, must be regarded as shared by him with the other apostles, inasmuch as to them also are ascribed in other passages the same qualities and powers which are promised to Peter in those under consideration. If by the former of these passages we are to understand that the church is built upon Peter, the apostle Paul informs us that it is not on him alone that it is built, but upon all the apostles and in the book of Revelation we are told, that on the twelve foundations of the New Jerusalem (the Christian church) are inscribed 'the names of the twelve apostles of the Lamb' . As for the declaration in the latter of these passages, it was in all its essential parts repeated by our Lord to the other disciples immediately before His passion, as announcing a privilege which, as His apostles, they were to possess in common . It is, moreover, uncertain in what sense our Lord used the language in question. In both cases His words are metaphorical; and nothing can be more unsafe than to build a theological dogma upon language of which the meaning is not clear, and to which, from the earliest ages, different interpretations have been affixed. And, finally, even granting the correctness of that interpretation which Catholics put upon these verses, it will not bear out the conclusion they would deduce from them, inasmuch as the judicial supremacy of Peter over the other apostles does not necessarily follow from his possessing authority over the church. On the other side, it is certain that there is no instance on record of the apostle's having ever claimed or exercised this supposed power; but, on the contrary, he is oftener than once represented as submitting to an exercise of power upon the part of others, as when, for instance, he went forth as a messenger from the apostles assembled in Jerusalem to the Christians in Samaria , and when he received a rebuke from Paul, as already noticed. This circumstance is so fatal, indeed, to the pretensions which have been urged in favor of his supremacy over the other apostles, that from a very early age attempts have been made to set aside its force, by the hypothesis that it is not of Peter the apostle, but of another person of the same name, that Paul speaks in the passage referred to. This hypothesis, however, is so plainly contradicted by the words of Paul, who explicitly ascribes apostleship to the Peter of whom he writes, that it is astonishing how it could have been admitted even by the most blinded zealot . While, however, it is pretty well established that Peter enjoyed no judicial supremacy over the other apostles, it would, perhaps, be going too far to affirm that no dignity or primacy whatsoever was conceded to him on the part of his brethren. His superiority in point of age, his distinguished personal excellence, his reputation and success as a teacher of Christianity, and the prominent part which he had ever taken in his Master's affairs, both before his death and after his ascension, furnished sufficient grounds for his being raised to a position of respect and of moral influence in the church and among his brother apostles. These circumstances, taken in connection with the prevalent voice of Christian antiquity, would seem to authorize the opinion that Peter occupied some such position as that of president in the apostolical college, but without any power or authority of a judicial kind over his brother apostles. </p>