Title: Chapter 08 Part K-N
Course: Course PE500, Acts of the Apostles > Section: Unit 7

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K.       Peter

Peter was known for his leadership; Peter is listed first in the four listings of the twelve apostles in the New Testament.

Peter's attitude was one of humility, even before the start of his ministry.  "In those days Peter stood up in the midst of the disciples"; There was no priestly attitude that he assumed. Though he led, he associated the whole assembly with himself.  He had them to choose candidates for the apostleship; he accepted their nomination; and though it is all but certain that in laying these two before the Lord, he was the spokesman, this was not said.  Nor was it only on this first occasion, when he might be supposed rather to shrink, that he thus acted, but on every subsequent occasion his procedure was in keeping with this.  So little ground is there not only for the lordly assumptions of those who call themselves successors of "the prince of the apostles," but for that ecclesiastical ambition which has proved the bane and blight of many who repudiate Romanist pretensions.

1.   The New Testament uses three names for Peter

The gospel writers frequently put both Peter's old and new names together and call him Simon Peter (Mt.16:16; Lk.5:8).  This is the most common way Peter is referred to in the Gospel of John.

a.       Simon

When Peter first appeared in Mark 1:16 and John 1:40, 41, he is called Simon.  Simon was Peter's given name.  Matthew called him "Simon who was called Peter" (Mt.4:18; 10:2).  Peter is called Simon on domestic occasions.  Mark and Luke speak of Simon's house and Simon's wife's mother (Mk.1:29, 30; Lk.4:38).  Luke speaks of Simon's fishing partners and boat (Lk.5:3, 10).  In the intimate moments Peter had with Jesus, he is referred to as Simon.  Jesus called him 'Simon' to launch his boat into the deep (Lk.5:4).  There are many other references to Simon in Matthew, Mark, and Luke.

Jesus gave Simon his new name (Mk.3:16; Lk.6:14).  John records the fullest account of the renaming of Simon (Jn.1:42).  Jesus called Simon, 'Cephas'.  Cephas and Peter are different forms of the same name.

Simon was the son of Jona.  Jona means a dove and Cephas or Peter means a rock.  It is interesting to note that Jesus was telling Peter that no longer would he be a fluttering, timorous dove, but that He would make Peter a rock.  Jesus put all His hope and purposes for Peter's future in his name.

b.       Simeon

The New Testament calls Peter, Simeon, twice.  James calls Peter, Simeon in Acts 15:14.  In 2 Peter 1:1, he called himself Simeon.  Simeon is the original Hebrew form of Simon.  At the Jerusalem church, Peter was called Simeon.  This was natural that they would use his Hebrew name.

c.                 Peter, Cephas

It has been stated previously that Peter and Cephas are the same name.  Peter is Greek and Cephas is Aramaic for a “rock”.

In the ancient world everyone spoke his or her native language and Greek.  The result being that most people had two names, one which was Greek and known in the business world.  Their native language name, therefore, was used in private and to his/her friends.

Following are two examples:

Aramaic                                Greek

Thomas                                Didymus

Tabitha                                 Dorcas

Paul speaks of Peter as Cephas (1Co.1:12; 3:33; 9:5; 15:5; Ga.2:9).  Peter was the Apostle to the Jews, therefore, Paul naturally calls Peter by his Jewish name, Cephas (Ga.2:9).

2.   Personal facts

Peter was a fisherman, and it was from the boats and the nets that Jesus called him.  He was a married man and lived in Capernaum.  It was there, at Capernaum, that Jesus healed Peter's mother-in-law.

Peter was a Galilean.  Josephus, a Galilean Governor says, "Galileans were fond of innovations, delighted in stirring up discontent or resistance.  They were ready to follow a leader and to begin an insurrection."  He says that they were notorious for quick tempers, given to quarreling, impulsive, emotional, easily roused by an appeal to adventure, loyal to the end.  Peter was a typical Galilean.

Within the twelve apostles emerged an inner circle of three who were especially close to Jesus, Peter, James, and John.  They were with Jesus on the mount of transfiguration, in the Garden of Gethsemane, and the raising of Jairus' daughter.

Peter stands out as the spokesman of the twelve apostles.  He was not afraid to ask questions, inquiring of the true answers.  He was not ashamed to stand up for what he believed.  Remember he became indignant at the guard in Gethsemane and cut off his ear!

3.   Six "greats" in Peter's life

a.                     The great discovery:

John 6:66-69; “Lord, to whom shall we go?  Thou hast the words of eternal life.  And we believe and art sure that thou art the Christ, the Son of the living God."

b.                     The great promise:

Matthew 16:18; “Thou are Peter, and upon this rock I will build my church."

c.                     The great rebuke:

Matthew 16:22-23 and Mark 8:32-33; Peter protested that Jesus' foretold death must never be; and Jesus' answered him saying "Get thee behind me, Satan."

d.                     The great denial:

Mark 14:66-73; Matthew 26:69-75; Luke 22:54-62; and John 18:15-27 all tell the story of Peter's denial.  Let us not judge him; remember that the other ten had fled and were not around.

e.                     The great commission:

John 21:15-17, Peter was given the commission to be the shepherd of the flock of Christ.

f.        The great realization:

Acts 15:7-11, Peter was instrumental in opening the door of the Church to the Gentiles.  It was through Peter's action in the case of Cornelius that the Church experienced the great realization that "God also to the Gentiles granted repentance unto life” (Ac.11:18).

4.        Strengths and weaknesses.

It is with sharp irony that Mark and Matthew reveal that Peter did not realize the meaning of Jesus' words. When Jesus began to tell them that he must suffer and be killed, ideas that did not fit with the disciples' concept of the Messiah, Peter promptly rebuked Jesus. Jesus realized that Peter was expressing the misconception of all the disciples. He therefore turned on Peter in the strongest possible terms, with a rebuke most Christian followers could not handle. The Gospels do not undermine his importance by showing his weaknesses. Rather, he becomes an example of the struggle of faith and understanding that every disciple faces.

Peter was part of the select group of three disciples, along with James and John, that Jesus took along with Him at times of special revelation. When Peter saw the transfiguration, he, like many Christians, stuck his foot in his mouth with, "Master, it is good for us to be here", and promptly wanted to stay the rest of his life there. On the last night before Jesus crucifixion, Jesus took Peter, James, and John with him apart from the others to pray. The most compelling and heartrending of Jesus' revelations of His unique relationship with God would have been revealed. However, like the others, Peter was overwhelmed with sleep.

Though Jesus saw this combination of strength and weakness in Peter, He never wavered in His affirmation of him. Even to the end of Jesus natural life, Peter had problems with the lessons Jesus offered. Peter had set himself for the dangers Jesus had predicted. He was devoted to his teacher and was sure that he would endure death with Him. However, when Jesus began to take up the work of a slave, Peter would not accept his master’s foot-washing. But as soon as Peter understood, he wanted not only his feet, but also his head and hands also washed. Later that evening, Jesus announced the defection of all. Just as Peter had known that the Messiah could not suffer, so now he knew that this was impossible also.

No one will ever know the turmoil within Peter as that night wore on. He was startled awake as the mob came to arrest Jesus. he lashed out at the high priest's slave with a sword. He panicked and fled as Jesus was taken into custody. Finally he got up the courage to go where the mock trial was going on, only to deny Jesus as He had said he would. It only took a little maid to set him to flight. As the cock crowed the second time, Peter remembered the saying of Jesus and went out and wept bitterly. Yet when Jesus arose, He told Mary to "go tell Peter and the disciples", thus showing his unfailing trust in Peter.

As Peter was burned by the fire of his own weakness and cowardice; as he was held fast by the scorching vision of Jesus death; so he was restored to love and service by the mystery of Jesus resurrection.

5.        Religious revolution- the call of Peter.

Peter was an unlikely candidate to lead a religious revolution, but now Jesus called him as a disciple, the life of Peter the fisherman changed dramatically and irrevocably. He became not only the most prominent of Jesus' disciples, but also the leader and principal spokesman of a fledgling Church.

Little is known of Peter's life before he met Jesus. His name was Simeon bar Jona, Aramaic for "son of Jonah". He was born in Bethsaida Julias on the north coast of the Sea of Galilee. The town, whose name means "house of the fisherman," lay just east of the Jordan River and was thus outside the province of Galilee proper and under the rule of Herod Philip, a son and one of the successors of the notorious Herod the Great. Philip had built the Jewish village Bethsaida into a wealthy town with a mixed population of Greeks and Jews, adding Julias to its name in honor of the Emperor Augustus' daughter. Peter and his brother Andrew, who had been given a Greek name, grew up in a fishing family that no doubt traded with both Jews and Greeks. Peter most probably spoke Aramaic with a Galilean accent as well as some Greek. Although he probably received a basic synagogue education, it is unlikely that Peter was given a scholar's advanced training in the Torah.

By the time he met Jesus; Peter had married and moved a few miles west to the Galilean town of Capernaum. There, he and Andrew went into partnership with James and John, the sons of Zebedee. Even before they encountered Jesus, Peter and Andrew were filled with messianic expectations for they had traveled down the Jordan valley to hear the prophet John the Baptist as he preached God's coming judgment and the call for all to repent.

The crucial moment when Peter began to follow Jesus is described in three different ways in the New Testament. According to John, Andrew brought Peter to Jesus and Jesus immediately renamed him Cephas (Jn.1:42). The Aramaic name Cephas means rock just as the Greek name Petros does.

The call of Peter was by the sea, when Jesus simply said, "Follow me, and I will make you fishers of men" (Mt.4:19).  The writings of Luke provide the most dramatic account of Peter's call. Jesus was teaching by the lake alongside boats where men were washing nets after a night of failed fishing. Stepping into Peter's boat, Jesus asked him to put out a little from shore, and there he sat and taught. When he finished, Jesus told Peter and his co-workers to go into deep water and let down their nets. Peter protested, and then partially obeyed. The net he let down was an old rotten net. The good nets were washed and drying on shore. He had no faith that he would catch anything, since he had fished all night and caught nothing (Lk.5).  The net pulled violently with the weight of a huge catch. Peter instantly perceived that he was not simply having good fortune in fishing. Rather, he was in the presence of a power he could not understand in the person of Jesus.

Peter's response was one of unworthiness and fear, but Jesus did not depart. It was precisely such a person, a man who knew his own weakness and sinfulness but could recognize and acknowledge the presence of God's power that Jesus wanted.  "Do not be afraid," Jesus, said tenderly, "for from henceforth you will be catching men," (Lk.5:10).

Peter was the first among the twelve. Peter regularly acted as their spokesman, but often spoke impetuously, without understanding what he was saying. Jesus seems to have made Peter's house his home and center for His teaching.

The Gospels often present Peter as a paradigm of both vigorous faith and human uncertainty and doubt. There is for example, the story of Jesus walking through the darkness on the wind-tossed waters of the Sea of Galilee toward his disciples, who were rowing their boat against the wind. As soon as Jesus reassured them, Peter wanted to go to Him, to which Jesus replied, "Come". Peter leaped overboard and began to walk toward him, doing the impossible with ease. Yet, when Peter's focus was diverted by the boisterous wind and waves, he began to sink and cried out to Jesus. Jesus lifted him up, and as so often he had to, chided him with "O' man of little faith, why did you doubt?" Peter's uncertain faith epitomized the struggle of the disciples to understand the great mystery of Jesus' coping in a turbulent world.

L.       Philip

Philip was an evangelist who helped resolve a major controversy.  An altercation began to transpire as murmurings of Greek-speaking Christians were voiced due to the Hebrew neglect of the widows.  The widows were not receiving a fair share of food, set aside for the needy.  The apostles chose seven leaders to handle this ministry of helps.

Philip was one of the seven chosen to help.  With the help of these seven men the number of the disciples multiplied greatly in Jerusalem, (Ac.6:7).  But the growth halted temporarily with the stoning of Stephen.  Philip, along with other converts left Jerusalem "they that were scattered abroad went everywhere preaching" (Ac.8:4).

Episodes from Philip's ministry reveal how the persecution resulted not in the weakening of the Gospel but in its expansion.  Philip first went to Samaria, where the sick were healed and unclean spirits cast out in the name of Jesus.

As Philip traveled south from Samaria, directed by the Spirit, he encountered an Ethiopian official to witness to.  Apparently the Ethiopian was a student of prophecy.  The Ethiopian official described as a eunuch, asked about a passage in Isaiah.  This Scripture concerned a figure who was suffering injustice and humiliation.  Philip applied the prophecy to the life and death of Jesus.  The Ethiopian eunuch asked to be baptized. Immediately following the baptizing, Philip was translated to Azotus.

Philip journeyed though Ashdod, an ancient Philistine city.  As he passed through all the towns, he preached the Gospel to everyone until he came to Caesarea, (Ac.8:40).

Some years later, Philip apparently settled in Caesarea (Ac.21:8-9). This accounts for Philip providing housing for Paul and Luke during their visit to Caesarea.  Luke also mentions "Philip had four virgin daughters who prophesied."

M.      Silas

Scholars agree that the Silvanus named by Paul and Peter in their letters is the same person Luke refers to as Silas, in Acts of the Apostles.  Silas was a Greek name; Silvanus was the Latin form more familiar in Greek and Roman cities.

Like Paul, Silas is identified in Acts as claiming the privileges of Roman citizenship. Silas was a leading member of the Jerusalem church and participated in Paul's and Peter's ministries.

The church elders at Jerusalem chose Silas and Judas Barabas "leading men among the brethren" (Ac.15:22) to accompany Paul and Barnabas to Antioch.  These four men were to present a letter concerning the necessity of requiring converts to observe Jewish practices specifically, circumcision.  This letter introduced Silas as one of "who risked their lives for the sake of our Lord Jesus Christ."  Its message told the new Christians to abstain from eating ritually unclean meat and remain unadulterated.  This was well received by the Christians in Antioch for they "rejoiced at the exhortation" (Ac.15:26, 31).

Timothy joined Paul and Silas in Lystra, preaching in Phrygia, Galatia, Neapolis, and Philippi.  It is here at Philippi that these evangelists stayed in the home of Lydia.  This is where Paul and Silas were beaten and imprisoned.  An earthquake shook the foundations of the prison, opening the prison doors.  However, Paul and Silas refused to escape.  To the jailer's delight no one had escaped.  He took Paul and Silas into his house and cleaned their wounds.  That same night he and his house were baptized.

Next, Silas accompanied Paul and Timothy to Thessalonica, where Paul preached in the synagogue.  Many were converted, provoking an uprising.  The three missionaries escaped by night to Berea, the news reaching the Thessalonians.  They became outraged, and sought to destroy the missionaries.  Paul fled, leaving Silas and Timothy in charge of the mission.

Later, the three were reunited at Corinth.  Silas and Timothy brought financial support for Paul.  This resulted in Paul devoting himself, full time to the Church.

Both letters to the Thessalonians were penned while Paul was at Corinth.  Both of these letters open with greetings from Paul, Silvanus, and Timothy.

N.       Stephen

The name Stephen is Greek, evidently he was one of the many Greek speaking Jews from the Diaspora (Dispersion) who are described in Acts as "Hellenists" to distinguish them from the Aramaic speaking Palestinian Jews, who are called "Hebrews" (Ac.6:1).  Attitudes and religious beliefs varied greatly between the Hellenistic Jews and the Aramaic speaking Jews of Palestine.  Jews from both the Hebrews and Hellenists joined the disciples of Jesus.  Evidently Stephen was one of the early converts among the Hellenists.  He may even have known Jesus and have been among the 120 disciples who were present at Pentecost.  He is introduced in Acts as "a man full of faith and of the Holy Spirit" (Ac.6:5). The catalyst that brought Stephen forward as a leader of the Jerusalem church was the first substantial conflict among Christians recorded in Acts.  From the beginning, the rapidly growing Church cared for its poor, including widows and orphans, through a daily distribution of food and other goods.  In some manner not described in Acts, the split between Diaspora Jews and Palestinian Jews led to Hellenist widows being neglected in the distribution.

When the Hellenists began to complain about this situation, the Twelve, who were all Hebrews from Galilee, saw the need to face the situation squarely. Through an assembly of the Church, seven men were chosen, "men of good report, full of the Spirit and of wisdom" (Ac.6:2-3), who were to make sure the distribution was fair to all.  All seven had Greek names, which probably indicates that the Church chose to put seven leaders of the Hellenists in charge of the matter so that there could be no doubt about fairness.  These leaders came to be called simply "the seven" (Ac.21:8), corresponding to the Twelve.  Today they are popularly referred to as the first deacons of the Church, though Acts does not refer to them as such.  The work of only two of them, Stephen and the evangelist, Philip, is described in Acts, revealing that they were active in preaching and teaching, as well as in ministering to temporal needs.

Stephen was immediately embroiled in a debate concerning the new faith with Jews from the Greek-speaking synagogues of Jerusalem.  He was one of the first to see that Jesus' message could be a direct challenge to many of the most distinctive characteristics of Judaism that separated it from Gentile culture.  The debates are not recorded in Acts, but the impact of Stephen's arguments can be seen in the charges that were eventually made against him.  Stephen evidently argued that the Gospel of Jesus removed the need for the Temple and all the sacrifices and other rites commanded by Mosaic law.  To his opponents who, like Saul (Paul) of Tarsus, were zealous for the law, Stephen seemed to "speak blasphemous words against Moses and God" (Ac.6:11).  His power as a preacher and debater led Stephen's opponents to try silencing him.

The Jews brought Stephen before a judicial council on the charge of speaking "words against this holy place and the law" and of saying that "Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us” (Ac.6:13-14).  Stephen's opponents saw the very existence of their faith endangered.

Stephen was given an opportunity to answer the charges, but he did not attempt to satisfy his opponents or to defend himself by convincing the council that their charges were untrue.  Rather, he used the occasion to make a forceful attack on his opponents. Following an ancient scriptural tradition, he reviewed the history of his people, high-lighting their repeated rebellions against Moses and other prophets sent by God.  He challenged the very idea that God should have a fixed Temple built for Him.

Stephen finally used the phraseology of the Scriptures to mount a blistering denunciation of his hearers: "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit.  As your fathers did, so do you.  Which of the prophets did not your fathers persecute?" (Ac.7:51-52).  This ancient attitude, now realized in the present, Stephen charged, had led to the betrayal and murder of "the Righteous One" (Ac.7:52), whose coming the prophets had foretold.

The speech turned the judicial council into an enraged mob, while Stephen, realizing what was about to happen, saw a vision of heaven with "the Son of man [Jesus] standing at the right hand of God" (Ac.7:56).  The throng rushed at Stephen, took him outside Jerusalem, and stoned him to death.  Just as Jesus had prayed "Father, forgive them" and "Father, into thy hands I commit my spirit" (Lk.23:34, 46), so Stephen prayed, "Lord Jesus, receive my spirit" and "Lord, do not hold this sin against them" (Ac.7:59-60).

The death of Stephen marked the beginning of an onslaught of persecution directed primarily against Hellenist believers.  It was led by Saul, who was a consenting witness to Stephen's execution.  With supreme irony, a few years later, God called that same Saul to become an apostle of the new faith and bring the work of Stephen to fulfillment.

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