Translation | Verse | Text |
King James | Ac 4:19 | But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. |
Word | American Tract Society - Definition |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
Word | American Tract Society - Definition |
JOHN | 1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other supernatural incidents attended the visit of Mary to Elisabeth, and the birth and naming of John, Lu 1:1-80. He passed his early life among the crags of Eastern Judea, and when not far from thirty years of age, appeared as a prophet of the Lord. Being also a priest by birth, and an austere Nazarite in appearance and mode of life, he was like a reproduction of Elijah of old. Crowds flocked from all quarters to hear the word of God from his lips boldly denouncing their sins, and to receive the baptism of repentance preparatory to the full revelation of grace in Christ. Among others, the Savior at length came, and was baptized as an example of obedience to all divine enjoinments. John was at once satisfied that Jesus was the Messiah, but "knew him not" by any divine intimation till he saw the appointed sign, the descending Spirit. He then stood forth as the representative of "all the law and the prophets," pointing the world to Christ as an atoning Savior, and thus introduced Him to His public ministry: "Behold the Lamb of God, which taketh away the sin of the world," Joh 1:29 Ga 3:24. John enjoyed at this time a high degree of popular veneration, Lu 3:15; the Sanhedrin sent a deputation to question him, Joh 1:19-28, king Herod "did many things, and heard him gladly." But he laid all he had at the Savior's feet, Joh 1:27 3:33. We read several times of his "disciples," Mt 9:14 Lu 5:33 Joh 3:23-15 4:1; and meet with subsequent traces of the wide extent of his influence, Ac 18:25 19:3. We know not why he continued for a time his separate ministry, instead of attending Christ. He persevered, however, in his faithful labors for reformation; and these, in the second year afterwards, led to his imprisonment by Herod Antipas. See HEROD 3. It was while in prison that he sent two of his disciples to Christ to inquire, "Art thou he that should come, or do we look for another?" Mt 11:3. He may have been moved to send this message by some lingering Jewish views as to a temporal Messiah, who would right all their national wrongs, or by some temporary unbelieving haste to have Christ publicly announce his Messiahship. It was on this occasion that Christ calls him greater than any other prophet; because, of all the prophets of the Messiah, he alone saw Him entering on his work whom all "desired to see;" yet he was less than the "least in the kingdom of God," inasmuch as he died without seeing that kingdom established in the death and resurrection of his Lord. But his earthly work was soon done. Herod, according to Josephus, feared his great influence over the people, and Herodias dreaded his bold fidelity to her husband. The dancing of her daughter Salome, and the vow of the besotted king, furnished a pretext. John was beheaded in prison; his disciples buried his remains with honor, and "went and told Jesus," Mt 14:3-12 2. THE APOSTLE AND EVANGELIST, son of Zebedee and Salome, was a native of Bethsaida in Galilee. Zebedee and his sons were fishermen, and appear to have been in easy circumstances, Mr 1:20 15:40 Joh 18:15 19:27. In John's character there was an admirable mixture of gentleness and force. The picture the Bible gives of him has a peculiar charm, so much peace, humility, charity, and brotherly love glow in it. His affectionate, meditative, spiritual character had also the elements of vigor and decision, Lu 9:54. Though amiable, he was firm and fearless. He was present at the scene of the Savior's crucifixion, which he describes as an eyewitness, Joh 19:35. He was early at the tomb of the Redeemer, and after his ascension, boldly proclaimed the gospel at Jerusalem, Ac 4:13, though imprisoned, scourged, and threatened with death. He was remarkable for devotion to Christ; and it was this, perhaps, as much as ambition, that led him to request a place at His right hand, Mt 20:20-24. He is supposed to have been the youngest of the apostles. He had been a disciple of John the Baptist; but on being directed to Christ, at once attached himself to him. For a time he returned to his employment by the sea of Galilee, but was soon called to leave all and attend the Savior, Lu 5:5-10. Christ had a particular friendship for this lovely and zealous disciple, Joh 13:23 19:26 20:2 21:7. At the last supper, he reclined next to the Savior, and to his care the dying Redeemer committed his mother. Together with Peter and James he witnessed the transfiguration, and the agony in the garden. See JAMES. After the ascension of our Lord, John continued to reside at Jerusalem, where he was one of the chief pillars of the church, Ga 2:9. About A. D. 65, it is thought, he removed to Ephesus, and labored to diffuse the gospel in Asia Minor, where for many years after the death of Paul his great personal and apostolic influence was widely exerted. About A. D. 95, he was banished, probably by Domitian, to the isle of Patmos, where he had the visions described in the Apocalypse. He afterwards returned to Ephesus, where he lived to a very great age, so that he could scarcely go to the assembly of the church without being carried by his disciples. Being now unable to make long discourses, his custom was to say in all assemblies, "Little children, love one another;" and when they wondered at his frequent repetition of this concise exhortation, his answer was, "This is what the Lord commands you; and this, if you do it, is sufficient." Chrysostom, Clement, and Eusebius relate that on his return from Patmos he found that a young man of promise under his charge had been misled, and had joined a band of robbers; and that the aged apostle sought him out in his mountain haunts, and by the blessing of God on his fearless and faithful love, reclaimed his soul from death. He died at Ephesus, in the third year of Trajan, A. D. 100, being then, according to Epiphanius, ninetyfour years of age. He was buried near that city, and several of the fathers mention his sepulchre as being there. Besides the invaluable gospel and the Apocalypse, which bear his name, we have three EPISTLES of JOHN. The first is a catholic or general letter, designed apparently to go with his gospel, and refute certain Gnostic errors as to the person of Christ; but also and chiefly to build up the church universal in truth and grace, and especially in holy love. The second epistle is addressed "to the elect lady," or the excellent Kuria, who was probably some Christian woman eminent for piety and usefulness. The third is directed to Gaius, the Latin Caius, whom John praises for his fidelity and hospitality, and exhorts to persevere in every good work. The Revelation and epistles of John, it is generally believed, were written about 96-98 A. D. They are the latest books of the New Testament cannon, which, as the last surviving apostle, he must have greatly aided in settling. 3. Surnamed MARK. See MARK. |
Word | Easton Dictionary - Definition |
JOHN | (1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown. (2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37). (3.) THE APOSTLE, brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth. |
Word | Easton Dictionary - Definition |
JUDGE | (Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. "The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they bore no external marks of dignity. The only cases of direct divine appointment are those of Gideon and Samson, and the latter stood in the peculiar position of having been from before his birth ordained 'to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet but not a judge, which ensued from the high gifts the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally or rather ex officio upon him." Of five of the judges, Tola (Judg. 10:1), Jair (3), Ibzan, Elon, and Abdon (12:8-15), we have no record at all beyond the bare fact that they were judges. Sacred history is not the history of individuals but of the kingdom of God in its onward progress. In Ex. 2:14 Moses is so styled. This fact may indicate that while for revenue purposes the "taskmasters" were over the people, they were yet, just as at a later time when under the Romans, governed by their own rulers. |
Word | American Tract Society - Definition |
PETER | This name in Greek signifies a rock, as does also the name Cephas in Syriac. Peter was one of the twelve apostles, and was also called Simon, Mt 16:17, and Simeon, Ac 15:14. He was of Bethsaida, and was the son of Jonas, a fisherman, which occupation he also followed. After his marriage he resided at Capernaum, Mt 8:14 Lu 4:38, though called at a later period to labor else where as an apostle, and it would seem often accompanied in his journeys by his wife, 1Co 9:5. When first introduced to Jesus by his brother Andrew, he received from Him the name of Peter, Joh 1:42, probably in reference to the boldness and firmness of his character, and his activity in promoting his Master's cause. He received his second call, and began to accompany Christ, at the Sea of Galilee near his residence, and thenceforth learned to be a "fisher of men," Mt 4:18-20 Lu 5:1-11. Many remarkable incidents are recorded in the gospels, which illustrate his character. Among these are, his attempt to walk on the water to meet Christ, Mt 14:29; his avowal of the Messiahship and divinity of the Savior, Mt 16:16; his errors as to the design of Christ's incarnation, Mt 16:22-23; his warm attachment to the divine Teacher, Joh 6:67-69; his cutting off the ear of Malchus, Joh 18:10; his boastful determination to adhere to his Master under all circumstances, and his subsequent denial of Him with oaths, Mt 26:74 Mr 14:29 Joh 13:37-38; his poignant repentance, Mt 26:75, and our Lord's forgiveness, after receiving an assurance of his love, which was thrice uttered as his denial of Christ had been, Joh 21:15-18. The death and resurrection of Christ, and the circumstances, which accompanied them, led to a wonderful change in the apostle's mind, and thenceforward his bold and steadfast course is worthy of his name. On the day of Pentecost, he was one of the principal witnesses for the Savior; in company with John he soon after healed a lame man at the temple gate, addressed the assembled crowd, was imprisoned, and fearlessly vindicated himself before the Sanhedrin, Ac 4:8-21. We find him afterwards denouncing the judgment of God on a guilty couple who had dared to lie to the Holy Ghost, Ac 5:1-11; visiting Samaria, and rebuking Simon the magician, Ac 8:5-24; healing Eneas and raising Dorcas to life at Lydda, Ac 9:32-43; seeing at Joppa a vision which prepared him to preach the gospel to the gentile Cornelius, Ac 10:1-48; imprisoned by Herod Agrippa, and delivered by an angel, Ac 12:3-19; and taking a part in the council at Jerusalem, Ac 15:7-11. The Bible gives us little information as to his subsequent labors; but it is probable that the three apostles who were most distinguished by the Savior while upon earth continues to be favored as chief instruments in advancing his cause. Paul speaks of "James, Cephas, and John, who seemed to be pillars," Ga 2:9. Yet in the same chapter we find him publicly reproving Peter for his wavering course in respect to the demands of Judaizing Christians, which he had been one of the first to repel at Jerusalem, Ac 15:9. He seems to have labored at Corinth, 1Co 1:12 3:22, and at Babylon, 1Pe 5:13. Papal writers affirm that he was the bishop of Rome. But the evidence is strongly against this assertion. Paul wrote to the Roman Christians, giving them directions and saluting the principal persons by name; he also wrote six letters from Rome; but in none of these letters, nor in the narrative in Acts, is there the slightest intimation that Peter was or had been at Rome. And as Peter never resided at Rome, he was never made the head of the church universal. Whatever honor and authority he received from Christ, in establishing the first institutions of Christianity and declaring what it enjoined and from what it released, Mt 16:18-19, the other apostles also received, Mt 18:18 Joh 20:23 1Co 5:3,5 Eph 2:20 Re 21:14. There is no evidence that he had any supremacy over them, nor that he had any successor in that influence which was naturally accorded to him as one of the oldest, most active, and most faithful of those who had "seen the Lord". |
Word | Easton Dictionary - Definition |
PETER | originally called Simon (=Simeon ,i.e., "hearing"), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13). "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 (Mark 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13). 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 (Mark 1:29, 36; 2:1), as well as to his own family. It was apparently two stories high (2:4). At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (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 (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41). 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 (Matt. 17:25; Mark 14:37; 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 (Matt. 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" (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. He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13-19; 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 (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; 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." "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 (Matt. 16:21-23; 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" (Matt. 17:1-9). 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 (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 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." As the end was drawing nigh, our Lord sent Peter and John (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 (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). He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (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 (Luke 24:34; 1 Cor. 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?" (John 21:1-19). (See LOVE.) After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (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 Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (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 (Acts 5:29-32), who, "when they had called the apostles and beaten them, let them go." 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 (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; Gal. 1:18). Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (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). After remaining for some time at Caesarea, he returned to Jerusalem (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. He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 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. 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 (Gal. 2:11-16), who "rebuked him to his face." After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 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 and 67. |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=1&B=44&C=4&V=19&LCL=en">Change this value</a> |