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, John i,
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 _a stone_ or _rock_; in Latin, _petra_, 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, Matt. viii, 14; Mark i, 29; Luke iv, 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, John i, 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, Luke v, 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, Luke
xviii, 28.
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,” Matt. xvi, 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, Matt. xviii, 18; John xx, 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.
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,” Mark xvi, 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.
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, Acts ii, 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. 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, Acts ii, 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.
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, Gal. ii, 11–21.
In the Acts of the Apostles, no mention is made of St. Peter after the
council of Jerusalem. But from Gal. ii, 11, it appears that after that
council he was with St. Paul at Antioch. He is likewise mentioned by St.
Paul, 1 Cor. i, 12; iii, 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.
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, Hermas, and
Polycarp; that, we are assured by Eusebius, that it was quoted by
Papias; and that it is expressly mentioned by Irenæus, 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.
born at Bethsaida, a town situated on the western shore of the lake of
Gennesareth, but in what particular year we are not informed, John i,
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 _a stone_ or _rock_; in Latin, _petra_, 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, Matt. viii, 14; Mark i, 29; Luke iv, 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, John i, 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, Luke v, 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, Luke
xviii, 28.
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,” Matt. xvi, 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, Matt. xviii, 18; John xx, 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.
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,” Mark xvi, 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.
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, Acts ii, 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. 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, Acts ii, 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.
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, Gal. ii, 11–21.
In the Acts of the Apostles, no mention is made of St. Peter after the
council of Jerusalem. But from Gal. ii, 11, it appears that after that
council he was with St. Paul at Antioch. He is likewise mentioned by St.
Paul, 1 Cor. i, 12; iii, 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.
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, Hermas, and
Polycarp; that, we are assured by Eusebius, that it was quoted by
Papias; and that it is expressly mentioned by Irenæus, 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.