The Apostle Peter
(also known as Saint Peter, Simon Peter, and Cephas) was one of the 12 main disciples of Jesus Christ, and along with James and John, he was one of Jesus’ closest companions. After the resurrection, Peter became one of the most influential Christian leaders in the first century, and according to Catholic tradition, he was also the first pope. Based on Matthew 16:19, Peter is sometimes referred to as the “gatekeeper” of heaven, and over the last two millennia, countless pieces of art and literature (and jokes) depict him waiting at the Pearly Gates to decide who gets in and who doesn’t. Peter was a fisherman by trade, along with his brother Andrew (also a disciple of Jesus), but he grew into a gifted preacher and bold leader. In the gospels, he’s portrayed as impetuous, always speaking his mind and acting on impulse. In the Book of Acts, Peter’s decisiveness transformed him into someone the early Christians constantly relied on and turned to. While Peter didn’t write any of the four gospels himself, he plays a major role in all of them, and tradition holds that the Gospel of Mark records Peter’s account of Jesus’ ministry through his companion, John Mark. Peter is known by several other names in the Bible. It’s common for Bible characters to go by two names, use a nickname, or like the Apostle Paul, to have one name in Hebrew and another in Greek. Peter’s original name was Simon, but Jesus called him Cephas (John 1:42), which is an Aramaic word that translates to Peter (Petros in Greek). As a result, Peter is also referred to as Simon, Simon Peter, and Cephas. Here are the main things to know about Peter based on the gospels, the Book of Acts, and the epistles. Peter was married The Synoptic Gospels (Matthew, Mark, and Luke) record that Jesus came to Peter’s house, where his mother-in-law was sick with a fever. The account is incredibly brief, but it does tell us that Peter had a wife, a detail which is somewhat corroborated by Paul in 1 Corinthians 9:5: “Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas?” Peter’s brother Andrew is the only family member we see regularly in the gospels, but the Bible doesn’t have a lot to say about him, either. A fisherman Like many of the disciples, Peter was a fisherman. According to the Gospel of Matthew and the Gospel of Mark, when Jesus first met him, Peter was fishing with his brother Andrew. Jesus famously said, “Come, follow me, and I will make you fishers of men,” and Peter and Andrew immediately left their nets and followed him. The Gospel of Luke gives a slightly different account. It says they were cleaningtheir nets, not casting them, and that Jesus actually boarded their boat and led them to a miraculous catch that nearly sank their boats. (Luke also adds that James and John were their partners.) Interestingly, the Gospel of John has a very different version of how Peter met Jesus. His brother Andrew was a disciple of John the Baptist and heard what John said about Jesus, so he brought Peter to meet him (John 1:40–42). It’s worth noting though: John is the only one who records another miraculous catch of fish which takes place after Jesus’ resurrection. Jesus and his disciples frequently travelled by boat, and it’s likely that they relied on the experience of Peter and the other fishermen during these times. When the group encountered a fierce storm on the Sea of Galilee, knowing Peter’s trade makes it more significant that the disciples thought they were going to die (Luke 8:22–25). As fishermen who worked on the Sea of Galilee, storms wouldn’t have been new to Peter and the others, but they couldn’t rely on their experience to save them this time, and everything they knew about boats and water and weather led them to believe this was the end. After the resurrection, Peter decided to go back to fishing (John 21:3), and several other disciples joined him. Without Jesus physically there to follow, they returned to what they knew before they met him. Peter, Thomas, Nathanael, James, John, and two other disciples were fishing when Jesus appeared to them a second time after the resurrection. According to the Gospel of John, when Peter learned it was Jesus on the shore, he dove into the water and swam to him. The Rock” The Gospel of John records that when Jesus first met Peter (who was originally called Simon), he says, “You are Simon son of John. You will be called Cephas” (John 1:42). Cephas is Aramaic for “stone,” and the gospel writer adds that this means Peter when translated. This is why Peter is sometimes referred to as “the rock.” This name has led to much debate about what Jesus meant in Matthew 16. After Peter correctly identified Jesus as the promised Messiah, Jesus said: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” --Matthew 16:17–18 Catholics argue that the phrases “on this rock I will build my church” and “I will give you the keys of the kingdom of heaven” are an explicit promise to make Peter the leader of the church—the first pope. Others argue that “this rock” referred to a physical location, or that Jesus simply meant he would be an important leader, and that he wasn’t necessarily establishing the papacy or giving Peter “primacy” (authority) over the other apostles, which the New Testament may or may not support. Part of Jesus’ inner circle There are three occasions in the gospels where Jesus only allows Peter and the sons of Zebedee (James, and John) to witness things none of the other disciples saw, including the first time he demonstrated his power over death, the most powerful revelation of his true identity, and his most desperate moment. Jesus raises a dead girl (Mark 5:35–43) As the crowds were pressing around him, Jesus received word that the girl he was on his way to heal (Jairus’ daughter) had died. He went to her house anyways, and “he did not let anyone follow him except Peter, James and John the brother of James” (Mark 5:37). In the house, only the girls parents and the three disciples watched as Jesus raised her from the dead. The Transfiguration (Matthew 17:1–13) The second time Jesus invites these three to see something special is a few days after he first predicts his own death. He takes them to a mountain, where they see something unlike anything Jesus had done before: “Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves.There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus.” --Matthew 17:1–3 Upon seeing this, Peter says, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah” (Matthew 17:4). But Jesus had no intention of staying on that mountain. They weren’t going to set up camp and chat with Moses and Elijah for a few days. This moment helped solidify Jesus’ true identity, which could be why while Peter was still speaking, God interrupted to say that Jesus was his son (Matthew 17:5). Not long before this moment, Peter called Jesus the Messiah (Matthew 16:16). Now he knew: God hadn’t just sent his people a savior. He sent them his son. The Garden of Gethsemane (Matthew 26:36–46) On the night he knew he would be captured, Jesus took his disciples into Gethsemane, as he often did (John 18:2). He told them to keep watch while he prayed, and then he took Peter, James, and John with him. While the three of them struggle (and fail) to stay awake, Jesus prays fervently, asking God to find another way to save his people. “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.” --Matthew 26:39 Peter, James, and John are the only ones who see Jesus suffer in the garden, and his desire to be vulnerable with them but not the others further demonstrates their privileged relationship with him. A pillar of the early Christian church In the Book of Acts, the church continually leans on the leadership of Peter, James the Just (not the “inner circle” James), and John. When major decisions needed to be made, these three weighed in. That’s why when Paul wanted to demonstrate his authority to the Galatians, he appealed to the authority of Peter, James, and John, calling them “those esteemed as pillars”: “On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised. For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. James, Cephas [Peter] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised.” --Galatians 2:7–9 Paul argued that if not even Peter, James, and John had nothing to add to the gospel he preached, why would the Galatians accept someone else’s teaching that did? Martyr According to church tradition, Peter was killed by Emperor Nero around 64 AD, after the Great Fire of Rome which he famously blamed Christians for starting. A second-century apocryphal text called Acts of Peter was the first record claiming Peter was crucified upside down because he didn’t consider himself worthy of dying the same death as Jesus. In the last chapter of the Gospel of John, Jesus tells Peter, “when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go” (John 21:18). The author then remarks, “Jesus said this to indicate the kind of death by which Peter would glorify God” (John 21:19). Clement of Rome, an early church father who personally knew the apostles, wrote in his famous letter known as 1 Clement, “Let us take the noble examples of our own generation. Through jealousy and envy the greatest and most just pillars of the Church were persecuted, and came even unto death. . . . Peter, through unjust envy, endured not one or two but many labours, and at last, having delivered his testimony, departed unto the place of glory due to him.” Eusebius, the father of church history, quotes Origen (a second/third-century scholar) as saying, “Peter was crucified at Rome with his head downwards, as he himself had desired to suffer” (Church History). In Jewish War, Josephus, a first century Jewish-Roman historian, notes that Roman soldiers didn’t always crucify people “rightside up,” and that they would try different positions for entertainment. Was Peter the first pope? The Catholic church regards Peter as the first pope, and argues that the Bible supports this position as well as early church writings. One of the primary arguments for this position come from Jesus’ own words in the Gospel of Matthew. After Peter identifies Jesus as the Messiah, Jesus says: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” --Matthew 16:17–19 For Catholics, the “rock” Jesus intended to build his church on was Peter, but that’s not how Protestants read this declaration. For them, Jesus was merely stating that the church would be built upon the rock of confessing Jesus as Messiah and Lord. By giving Peter “the keys to the kingdom of heaven,” it is believed that Jesus gave Peter the authority to allow others access to his kingdom—to open the door or gate so that others can enter. In Acts, Peter is the first to “open the gate” for Jews (Acts 2), Samaritans (Acts 8), and Gentiles (Acts 10). Catholics argue that by saying “the keys to the kingdom,” Jesus is intentionally echoing Isaiah 22, in which “the key to the house of David” carries a far greater significance than “opening doors.” And since Jesus also said “on this rock I will build my church,” they claim Jesus clearly established Peter’s primacy—his authority over the whole church. For a very long time, they’ve referred to Peter (and those whom they believe held this position after him) as the “pope.” Catholics and Protestants debate about whether Scripture and church history show that early Christians recognized Peter (and the bishops who succeeded him) as a higher authority than other apostles and bishops. Peter doesn’t claim a special authority in the gospels, Acts, or epistles, and beyond Paul’s nods to Peter being a pillar of the church, we don’t see him personally elevated above the others. In fact, when the church needed to make a major decision in Acts 15, the apostles appear to defer to another pillar of the church: James the Just (brother of Jesus and author of the Book of James). Not to mention, in Galatians 2, Paul says he publicly corrected Peter, which would be difficult if Peter had total authority over the church. Ultimately, Protestants believe that Peter was clearly not the first pope, and Catholics believe he clearly was. What we can agree on is that the Bible’s authors give Peter more attention than any other member of the Twelve. In the lists of the Twelve, Peter is always listed first, and Matthew explicitly refers to him as “first” (Greek: protos) among the apostles (Matthew 10:2). Peter in the Bible Peter is one of the most prominent figures in the gospels and Acts, and Paul refers to him throughout his letters. Peter is often the first one to state the obvious and say what everyone else is thinking (or at least what he’s thinking), and he takes center stage in numerous biblical accounts. Here are some of the highlights of Peter’s unique role in the gospels and the early church. Peter walks on water (Matthew 14:28–33) After Jesus fed the five thousand, he told the disciples to get into their boats and head to the other side of the lake. Matthew, Mark, and Luke all record that Jesus later walked on water to catch up with their boats (Matthew 14:22–36, Mark 6:45–56, John 6:16–24), but Matthew adds an exchange between Peter and Jesus: “‘Lord, if it’s you,’ Peter replied, ‘tell me to come to you on the water.’ ‘Come,’ he said. Then Peter got down out of the boat, walked on the water and came toward Jesus. But when he saw the wind, he was afraid and, beginning to sink, cried out, ‘Lord, save me!’ Immediately Jesus reached out his hand and caught him. ‘You of little faith,” he said, “why did you doubt?’ And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, ‘Truly you are the Son of God.’” --Matthew 14:28–33 Peter’s bold reactions often get him into trouble, but in this case, it allowed him to participate in a miracle the other disciples merely witnessed. Peters declares that Jesus is the Messiah (Matthew 16:13–20) Peter wasn’t actually the first disciple to recognize Jesus as the Messiah. The Gospel of John actually records that Peter’s brother Andrew told him that before they even became disciples (John 1:41). Andrew was there when John the Baptist declared that Jesus was God’s Chosen One (John 1:34). But Matthew, Mark, and Luke record that Peter was the first to call Jesus the Messiah to his face: “When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” --Matthew 16:13–20 Jesus responds by telling Peter “on this rock I will build my church” and that he will give him “the keys to the kingdom.” (Andrew was probably kicking himself.) Peter disowns Jesus (Luke 22:54–62) Before Jesus was arrested (as a result of Judas’ betrayal), he predicted that Peter would deny knowing him three times (Matthew 26:33–35). After Jesus’ arrest, Peter followed at a distance, trying to observe without being noticed. But people recognized him. “A servant girl saw him seated there in the firelight. She looked closely at him and said, ‘This man was with him.’ But he denied it. ‘Woman, I don’t know him,’ he said. A little later someone else saw him and said, ‘You also are one of them.’ ‘Man, I am not!’ Peter replied. About an hour later another asserted, ‘Certainly this fellow was with him, for he is a Galilean.’ Peter replied, ‘Man, I don’t know what you’re talking about!’ Just as he was speaking, the rooster crowed. The Lord turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him: ‘Before the rooster crows today, you will disown me three times.’ And he went outside and wept bitterly.”--Luke 22:56–62 This scene is often used to highlight not only Peter’s transformation, but the validity of the gospel. Before the resurrection, in spite of all he had witnessed and believed, Peter cowered at a comment from a servant girl, fearing his own well-being for being associated with Jesus. After the resurrection, Peter willingly gave his life for following Jesus. Jesus reinstates Peter (John 21:15–17) Following the resurrection, Jesus appears to his disciples several times. One of those appearances is only found in the Gospel of John, and Jesus specifically speaks to Peter. He seems to address Peter’s earlier denial, and again positions him as a leader of his movement. “When they had finished eating, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’ ‘Yes, Lord,’ he said, ‘you know that I love you.’ Jesus said, ‘Feed my lambs.’ Again Jesus said, ‘Simon son of John, do you love me?’ He answered, ‘Yes, Lord, you know that I love you.’ Jesus said, ‘Take care of my sheep.’ The third time he said to him, ‘Simon son of John, do you love me?’ Peter was hurt because Jesus asked him the third time, ‘Do you love me?’ He said, ‘Lord, you know all things; you know that I love you.’ Jesus said, ‘Feed my sheep.’” --John 21:15–17 It’s often assumed that Jesus asks Peter “Do you love me” three times to counter the three denials, but nothing explicitly tells us why Jesus asks this question three times. Some find it significant that Jesus and Peter use different Greek words for love. The first two times Jesus asks Peter for agape love and Peter responds with phileolove. The third time, Jesus asks for phileo love. While it’s commonly believed that these words for love were viewed as hierarchical, with agape being unconditional love and phileo being “brotherly love,” others argue that these words are used interchangeably throughout the Gospel of John, and that it isn’t significant. Regardless, Jesus specifically asks Peter to “feed his sheep,” giving him the responsibility of shepherding his followers. Jesus formally forgave Peter and restored him to his position. Peter addresses the crowd at Pentecost (Acts 2:14–41) After the disciples received the Holy Spirit, Peter preached a sermon to the Jews, explaining how their history and Scriptures all pointed to Jesus. “When the people heard this, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’ Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.’ With many other words he warned them; and he pleaded with them, ‘Save yourselves from this corrupt generation.’ Those who accepted his message were baptized, and about three thousand were added to their number that day.” --Acts 2:37–41 At Pentecost, Peter demonstrated himself to be a “pillar of the church,” building on the movement Jesus began and converting thousands of Jews into followers of Christ. While Peter would later recognize that the gospel was for Jews and Gentiles alike, the majority of his ministry was spent reaching Jewish communities, which is why Paul would later say, “they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised, just as Peter had been to the circumcised” (Galatians 2:7). Peter’s vision of the sheet with animals (Acts 10:9–48) Paul is known as “the apostle to the Gentiles,” and he had a huge impact on the spread of Christianity . . . but before Paul started preaching to the Gentiles, God spoke to Peter in a vision, which he understood to mean that the gospel was for the Gentiles, too, not just the Jews. Peter went to pray on a roof: “He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. He saw heaven opened and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals, as well as reptiles and birds. Then a voice told him, ‘Get up, Peter. Kill and eat.’ ‘Surely not, Lord!’ Peter replied. ‘I have never eaten anything impure or unclean.’ The voice spoke to him a second time, ‘Do not call anything impure that God has made clean.’ This happened three times, and immediately the sheet was taken back to heaven.” --Acts 10:10–16 Shortly after, Peter was invited to stay with Cornelius the centurion—a Gentile—who God had told to find Peter and listen to him. Here, surrounded by “a large gathering” of Gentiles, Peter explains what was revealed to him through the vision: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. So when I was sent for, I came without raising any objection.” --Acts 10:28–29 While Peter was speaking to them, the Holy Spirit descended on “all who heard the message,” confirming that God made no distinction between Jew and Gentile. Peter’s miraculous escape from prison (Acts 12:1–19) In Acts 12, King Herod arrested a group of believers, including the Apostle James. He had James executed (Acts 12:2), and when he saw that this pleased the Jews (whom he was trying to win favor with), he arrested Peter, too, and assigned 16 guards to watch him. The night before Peter was going to stand on trial, an angel appeared, woke Peter up, loosed his chains, and led him to safety. All the while, Paul thought he was having a vision, and that it wasn’t really happening. After he escaped, he went to John Mark’s house (John Mark is believed to be the author of the Gospel of Mark). Paul confronts Peter (Galatians 2:11–21) Despite the vision and experience he had with the Gentiles in Acts 10, Peter struggled to disentangle himself from the cultural prejudice and favoritism of his fellow Jewish believers. So Paul called him out on it: “When Cephas came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.” --Galatians 2:11–13 Paul goes on to explain how he lectured Peter in front of the others. This passage is often used to illustrate that even Peter was clearly capable of making poor decisions, and received correction from other apostles. Did Peter write part of the Bible? Two epistles in the Bible bear Peter’s name. Both of them claim to have been written by him (1 Peter 1:1, 2 Peter 1:1). Tradition has held that Peter is the author of these books. But before he met Jesus, Peter was just a fisherman, presumably with no formal education. So did he write these letters? Did Peter really write 1 Peter? While 1 Peter claims to be written by Peter, its style and language suggest the author had a formal Greek education. Acts 4 specifically tells us that Peter had no such education, which made his boldness as a teacher all the more impressive: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.” --Acts 4:13 It’s possible that Peter said what he wanted to communicate in this letter, and that someone helped him write it, and then he signed it. In the closing remarks, the author clearly indicates that a man named Silas helped write the letter: “With the help of Silas, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God.” --1 Peter 5:12 Dictating letters wasn’t uncommon, and it wouldn’t be at all surprising if a leader who was poorly educated solicited help from someone who had formal education. Did he write 2 Peter? Peter would’ve had to write this letter before 68 AD—when most scholars believe he died. In 2 Peter 1, the author clearly refers to his impending death, which would fit with Peter: “I think it is right to refresh your memory as long as I live in the tent of this body, because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me.” --2 Peter 1:13-14 It says Peter wrote it. It’s in the Bible. For most Christians, that settles it. However, early Christian writers and modern scholars alike have had a harder time believing Peter wrote (or dictated) 2 Peter. Church leaders disputed this letter’s place in the Bible for more than a thousand years. In the fourth century, church historian Eusebius wrote: Of the Disputed Books which are nevertheless known to most are the Epistle called of James, that of Jude, the second Epistle of Peter, and the so-called second and third Epistles of John which may be the work of the evangelist or of some other with the same name. (The Ecclesiastical History Book III, XXV.3) “Disputed Books” sounds dubious—but that’s just because we’re on this side of the Christians nailing down a final list of canonical books. During Eusebius’s day, the Disputed Books were “used openly by many in most churches” (XXXI.6). Everyone agreed that 2 Peter was valuable—they just weren’t on the same page as to whether or not it belonged in the New Testament. Why would anyone doubt that Peter wrote it? For starters, the style and word choice is different from 1 Peter. But that wouldn’t be surprising if Peter relied on different writers to help him compose his letters. But more importantly, some folks believe the letter had to have been writtenafter Peter died, for a few reasons:
However, the teachings in 2 Peter have been valued by the church for as long as the letter has been around. And when the Catholic and Protestant churches finally made their canons official, they both considered 2 Peter valuable enough to make the grade. Did Peter influence the Gospel of Mark? Peter didn’t write any of the gospels, but tradition holds that the Gospel of Mark was written by one of his companions, a man named John Mark. It’s believed that John Mark wrote Peter’s account of Jesus’ ministry, which is why Peter is present in every major story in Mark, and the narrative is always aware of Peter’s perspective. The first we hear about John Mark is in Acts 12. When Peter escapes from prison, he stays at John Mark’s house (Acts 12:12). This is the only explicit mention of John Mark and Peter being together, and John Mark is only mentioned a few more times, always as a companion of Paul and Barnabas. (And he causes some drama between them.) One other verse that may connect Peter and John Mark, but it’s a dubious connection. In 1 Peter 5:13, Peter says, “She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark.” Some argue that this “Mark” is John Mark, but Mark was also one of the most common names in the Roman world. What did the early church say? Early Christian writers unanimously claimed John Mark wrote the Gospel of Mark using Peter’s account. No other author was ever proposed. While earlier writers mentioned John Mark as a companion of Peter and noted that he wrote Peter’s version of events, the closest we have to “first-hand” knowledge comes from our old friend Eusebius of Caesarea, who possibly traced the evidence back to the Apostle John. Eusebius had access to documents that no longer exist—in fact, many ancient writings only “exist” today as quotations within his works. He claimed that Papias of Hierapolis (a church father who lived from about 60–163 AD) said John the Elder (presumably the Apostle John) told him that John Mark wrote the Gospel of Mark using Peter’s memories. Irenaeus, Tertullian, Clement of Alexandria, Origen, and Jerome all support the traditional origins of this gospel. However, the Gospel of Mark is technically anonymous, and while it’s believed to have been written before Peter died, some modern scholars reject the tradition that it represents Peter’s account, arguing that it was only attributed to John Mark after the fact. Apocryphal books about Peter Numerous ancient books were written about Peter’s life, and some of them were falsely attributed to him. Gospel of Peter The Gospel of Peter is believed to have been written in the second century, perhaps based on oral tradition, or possibly based loosely on the Synoptic Gospels. It was lost until 1886, and the recovered fragments mostly focus on the end of Jesus’ life and ministry. It claims to have been written by Peter, but most early church fathers and modern scholars reject this authorship. Acts of Peter The Acts of Peter was the first text to claim that Peter was crucified upside down. It features a “miracle contest” between Peter and Simon Magus—the magician Peter encounters in Acts 8. It’s believed to have been written by a man named Leucius in the late second century. (Leucius wrote numerous pseudepigraphal works which the church rejected.) Acts of Peter and Andrew The Acts of Peter and Andrew is basically just a series of miracles supposedly performed by Peter and Andrew. In one of them, Peter literally puts a camel through the eye of a needle. The book was written in the third century. Acts of Peter and Paul Written sometime between the mid fifth and mid sixth centuries, the Acts of Peter and Paul describes Paul’s journey from Gaudomeleta to Rome. It makes two references to Paul as the “brother of Peter,” and it elaborates on real events described in the Bible (such as the confrontation between Peter and Simon Magus). The book claims to have been written by a man named Marcellus, a disciple of Simon Magus. Since Simon Magus lived in the first century, and this book appeared in the late fifth century, this is clearly pseudepigraphal. Acts of Peter and the Twelve The Acts of Peter and the Twelve was discovered in the Nag Hammadi library in 1945. It’s believed to have been written in the second or third century, though it claims to have been written by Peter. The first half of the book is a parable of a merchant (who later reveals himself to be Jesus) who is selling a pearl. The second half is a gnostic explanation of what it means. The Gnostic Apocalypse of Peter (also known as the Coptic Apocalypse of Peter) was also recovered from the Nag Hammadi library. Written around the second or third century, this text offered a gnostic perspective on the crucifixion and criticized the traditional Christian understanding. A Letter of Peter to Philip This pseudepigraphal letter was found in the Nag Hammadi library, and is believed to be from the second or third century. The letter claims to be written by Peter, and describes a post-resurrection appearance of Jesus, during which Jesus blends gnostic and orthodox teachings. Apocalypse of Peter The Apocalypse of Peter, also known as the Revelation of Peter, is a first-century text that was lost until 1886. In the early church, it’s canonicity was disputed, but it was apparently very popular, and it was sometimes read in church. The text itself recounts visions of heaven and hell which Jesus gave to Peter. It describes the specific pleasures and punishments people will receive for their virtues and their sins. It didn’t make it into the biblical canon. In addition to the apocryphal works that claim to be written by Peter and those that focus on him, there are also several gnostic gospels that supposedly quote Peter, including the Gospel of Thomas and the Gospel of Mary. Is Saint Peter waiting at the Pearly Gates? Peter is often portrayed in art and literature as the gatekeeper of heaven, deciding who does and doesn’t get in. This trope comes from Matthew 16:19, when Jesus says “I will give you the keys of the kingdom of heaven,” but beyond that, this picture of Peter is only loosely based on Scripture. Peter typically holds a book which contains the names of who does or doesn’t get into heaven. This is likely “the book of life,” which Revelation connects to the judgment of the dead: “And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death.Anyone whose name was not found written in the book of life was thrown into the lake of fire.” --Revelation 20:12–15 John’s apocalyptic vision does tell us that there are twelve pearly gates in the New Jerusalem (Revelation 21:21), and that each is inscribed with the name of an apostle (Revelation 21:14), and again, John tells us that only those whose names are written in the book of life will enter the city (Revelation 21:27), but it doesn’t connect the apostles to the book of life or imply that they have a role in “checking the list.” Nowhere does the Bible give us this picture of Peter. But given Jesus’ remark in Matthew 16:19, it isn’t surprising that this would come to be a popular picture, or that this picture would evolve into a mythology about Peter. Peter: apostle, leader, martyr, model Peter’s writings may or may not have made it into our Bibles. But his teachings and influence on the early Christian church are impossible to miss. In the gospels, Peter’s brazenness shows that God uses even the most unwieldy people to advance his kingdom. He was one of Jesus’ most trusted companions, and as a result of what he witnessed, Peter, an uneducated fisherman, became one of the most important leaders the church has ever known. He also played a pivotal role in bringing the gospel beyond the Jewish community, even if he wasn’t the official apostle to the Gentiles. This man who was once afraid of being associated with Jesus—even if only in the eyes of a servant girl—was eventually willing to literally take up his cross and give his life for Christ. And while his teachings have likely permeated through the church over the centuries, making them hard to trace, his life still gives us a clear model of what it means to be fully devoted to Christ. Beginning of the Church Age This is the final section of the book of Acts that deals primarily with Peter's ministry in and around Jerusalem. Peter has been privileged to be the first to preach the full gospel on Pentecost (early Rains) Sunday, and Luke completes his review by describing the events that precede and follow this Apostle's preaching to the Gentiles for the first time (later Rains) as well. So far the Apostles and their disciples have been preaching to Jews and Gentile converts to Judaism (i.e. Philip and the eunuch). Peter, however, will break through this wall of separation (Jew/Gentile) and bring the gospel to a Roman soldier thus opening the door for Paul and others to freely proclaim the Good News to all men regardless of culture, gender, religion or position in society. 1Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, 2a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually. 3About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, "Cornelius!" 4And fixing his gaze on him and being much alarmed, he said, "What is it, Lord?" And he said to him, "Your prayers and alms have ascended as a memorial before God. 5Now dispatch some men to Joppa and send for a man named Simon, who is also called Peter; 6he is staying with a tanner named Simon, whose house is by the sea." 7When the angel who was speaking to him had left, he summoned two of his servants and a devout soldier of those who were his personal attendants, 8and after he had explained everything to them, he sent them to Joppa. - Acts 10:1-8
- Acts 10:9-16God provides a vision where Peter is commanded to eat food that Jews were not permitted to eat according to Jewish food laws. The Lord had prepared Cornelius for Peter's visit with the appearance of an angel who gave him specific instructions. God also prepares Peter so that he will be able to carry out God's mission despite the challenges it will present him as a faithful Jew. Jewish ceremonial and food laws were given to the Jews by God in order to make a distinction between themselves as God's people and other nations (Gentiles) who were not. For example, the whole world labored seven days per week, but the Jews were different in that they devoted one day (Sabbath) to the Lord and rested. The other nations ate every kind of food. Jews were different because what they did or did not eat was guided by their law given to them by God. Once Christ came, the way to be separated from the world was to follow Him and submit to the direction of the Holy Spirit who leads Christians through His Word (New Testament) spoken by Christ and taught by His Apostles (Acts 2:42). Peter, still trying to absorb the meaning of the vision, is told that the men sent by Cornelius are at the gate and he should welcome them. Peter greets them and after hearing the reason for their journey invites them to spend the night with him and Simon's family. Peter may not have understood the full impact of the vision but nevertheless obeyed God's instructions to invite the Gentiles in, despite his discomfort. Peter Meets Cornelius And on the next day he got up and went away with them, and some of the brethren from Joppa accompanied him. 24On the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. 25When Peter entered, Cornelius met him, and fell at his feet and worshiped him. 26But Peter raised him up, saying, "Stand up; I too am just a man." 27As he talked with him, he entered and found many people assembled. 28And he said to them, "You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. 29That is why I came without even raising any objection when I was sent for. So I ask for what reason you have sent for me." 30Cornelius said, "Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, 31and he said, 'Cornelius, your prayer has been heard and your alms have been remembered before God. 32Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.' 33So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by the Lord." - Acts 10:23b-33Luke describes both Cornelius' preparations for Peter's visit (he had no doubt that the Apostle would come). There is also a marvelous image of these two pious and humble men deferring to one another. Cornelius, a Roman Centurion, kneeling in front of this Galilean fisherman in front of his family and friends. And the servant of the Lord refusing this type of homage declaring the truth that before God both of them were only men (sinful men). Peter begins by speaking to the obvious issue, "What are a group of Jewish men doing visiting/entering the house of a Gentile?," something that everyone knew was not permitted for a Jew. He does not describe his vision, as Cornelius will do in a moment, but demonstrates that he has understood the meaning of the vision God gave him and that he has obeyed it Cornelius explains his own vision and how this has led to Peter's arrival in his home. The stage has now been set for the first instance where the gospel will be proclaimed to the Gentiles Peter Preaches to the Gentiles (10:34-43) Peter's lesson assumes that his hearers are all familiar with the facts of the gospel as were most of the people who lived in that area and knew of Jesus, His ministry, as well as His death and reports of His resurrection. He also includes the new information given him by God in the vision that the gospel is for all, not only the Jews to whom he had been preaching since Pentecost His main point is that he and the Apostles are actual witnesses of the death, burial and resurrection of Jesus. 39We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross. 40God raised Him up on the third day and granted that He become visible, 41not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. 42And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. 43Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins." - Acts 10:39-43 Response to Peter's Preaching (10:44-48)44. While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46For they were hearing them speaking with tongues and exalting God. - Acts 10:44-46 Before Peter can finish by encouraging his audience to repent and be baptized as he did with the crowd on Pentecost Sunday, Cornelius and the other hearers begin speaking in tongues and praising God. Luke describes this phenomenon as, "the gift of the Holy Spirit poured out on the Gentiles." Think back to other times in the book of Acts when the Holy Spirit was mentioned and answer this question, "What has just happened here: empowerment by the Holy Spirit or indwelling of the Holy Spirit?" The answer is: empowerment. The Holy Spirit empowered these people to speak in tongues. I believe this happened in order to convince those that did not have a vision (like Peter's companions) that God was -extending- the gospel to the Gentiles, not only to the Jews. There were many prophets who said that this would be so (Micah 4:2; Zechariah 8:22; Amos 9:12) including Jesus Himself in Mark 13:10. 47"Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" 48And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days. - Acts 10:47-48Peter now finishes his lesson by directing these new believers to be baptized because if there were any who doubted that the gospel was also for the Gentiles, their questions had been answered by the Holy Spirit Himself when He empowered these people to speak in tongues. Peter mentions that they had received the empowerment by the Holy Spirit just like the Apostles did, without human intervention (no laying on of hands). He also insists that they be baptized(rain) in order to obey the gospel and receive the indwelling of the Holy Spirit (Acts 2:38). And so God uses the appearance of an angel, a special vision and the empowering of Gentiles to direct Peter to open the gospel to non-Jews. We find out that all of this and more would be necessary to convince the early church, made up exclusively of Jewish Christians, to accept this directive from God. Peter Reports to Jerusalem – Acts 11:1-18Luke describes Peter's return to the church in Jerusalem and his explanation of the breakthrough for the gospel message now brought to Gentiles. Upon his return he faces a skeptical reaction from the Jewish Christians who are concerned that he has associated with and preached to Gentiles. These Jews had become Christians but were emotionally and culturally still operating from a Jewish worldview. Peter then reviews his vision and the vision that had prompted Cornelius to send for him in the first place, along with what took place while he preached to them, and the church concluded that this was from God. It is interesting to note that Peter, the Apostle, was still subject to explaining his actions to the church to guarantee and prove that what he had done was from God and not his own initiative. Today, leaders and teachers are accountable to the church which uses the Scriptures to judge their teachings and ministry (II Timothy 2:15). The Church at Antioch – Acts 11:19-3019 So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone. 20But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. 21And the hand of the Lord was with them, and a large number who believed turned to the Lord. 22The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. 23Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; 24for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. - Acts 11:19-24 Here we see God's providential care -ordering- events in favor of His kingdom on earth, the church. Peter has opened the door to the Gentiles. Christians, forced out of Jerusalem, preach to Gentiles while on their travels. This news reaches the leaders in Jerusalem, who have already given their blessing to the evangelization of the Gentiles. Barnabas, who has proven his faithfulness and generosity to the church, is sent to help teach these brethren who have formed or joined the church at Antioch. Luke writes that Barnabas' ministry there was successful and the church grew. 25And he left for Tarsus to look for Saul; 26 and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch. - Acts 11:25-26 Growing churches need ministers, so Barnabas finds Saul since, as a Roman citizen, he will be effective in teaching these Gentile converts. We can understand that the name "Christian" was coined at Antioch since they had a mixed cultural group (Jew and Gentile) who needed a concise name that would eliminate any cultural, social or former religious identity from them. The term "Christian" accomplished these goals perfectly. 27Now at this time some prophets came down from Jerusalem to Antioch. 28One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius. 29And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. 30And this they did, sending it in charge of Barnabas and Saul to the elders. - Acts 11:27-30A true test of fellowship arises, this time for the Gentile Christians. A famine is predicted by one of the prophets from Jerusalem who also brings a request for assistance. This was the first example of inter-congregational cooperation for the purpose of assistance and benevolence. The challenge for Antioch was if the Gentile brethren would send money to their Jewish brothers and sisters who, before becoming Christians, had despised them. The challenge for the Jewish Christians in Jerusalem was the reverse, would they receive charity from Gentiles, even if they had confessed Christ? The answer is found in verse 29, where Luke reports that all who had the ability (both Jew and Gentile) gave, and the two main teachers: Barnabas (named first because he is still discipling Saul at this point) and Saul are entrusted with delivering the gift to the church in Jerusalem. The way that all of this was handled was a testimony that the Apostles in Jerusalem and the teachers (Barnabas and Saul) from Antioch succeeding in their teaching and preaching ministries. Peter's Arrest and Delivery – Acts 12:1-251Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. 2And he had James the brother of John put to death with a sword. 3When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. 4When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. 5So Peter was kept in the prison, but prayer for him was being made fervently by the church to God. - Acts 12:1-5 In Acts 12:6-19, Luke mentions that despite their many trials and discouragements, the church prayed for Peter's release. Peter's miraculous escape made possible by an angel is described in the kind of detail that could have only been provided by an eyewitness. Luke also adds a humorous account of how a young maid's excitement left Peter standing out in the street knocking on the door of Mary's (John Mark's mother) house while she ran in to announce that Peter was at the door. Peter is finally let in and instructs the brethren to inform James (the Lord's brother, not the Apostle that had been killed by Herod) and others of his freedom. Peter probably went into hiding to avoid Herod's efforts at recapturing him. Luke mentions Peter again in chapter 15 where he and others discuss certain issues taking place at the church in Antioch. But the word of the Lord continued to grow and to be multiplied 25And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark. - Acts 12:24-25 There is some debate about the direction of Barnabas and Paul. Some interpretations describe the action "from Jerusalem" and others "to Jerusalem," as the Greek preposition eis is sometimes hard to translate. If Barnabas and Paul are going to Jerusalem, their "service" was to collect funds for the church in Jerusalem. If they are leaving Jerusalem, the task is to deliver those funds (Acts 11:27–30). Either way, they collect the funds in Syrian Antioch, take them to Jerusalem, and return to Antioch with John Mark. For Paul and Barnabas, this is the transition from Acts 11:30 to Acts 13:1. For Mark, it's the transition from Acts 12:12 to Acts 13:4. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18 And about the time of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave their testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. 44 And the next sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 49 And the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were filled with joy, and with the Holy Ghost. Jesus is telling another story about how
His followers should live as they await His return His other parables have emphasized being prepared as a lifestyle (Matthew 24:50; 25:13). The setting of this parable is familiar. A wealthy landowner is going away and leaving some servants in charge of his possessions. Now Jesus adds that what He is giving is what modern people would refer to as "cash," meaning physical currency. He gives three different amounts to three different servants: five talents to one, two to another, and one talent to the last one. The original word "talent" refers to a unit of weight. Applied to money, a "talent" was a considerable amount of some precious metal, anywhere from 58 to 80 pounds. The value of a "talent" could vary widely depending on whether the metal was gold, silver, or something else. Regardless, any metal with a monetary value would make a "talent" a considerable sum. Scholars speculate that the standard talent of Jesus' era was worth about 6,000 denarii. Since a common laborer was paid one denarius per day of work, a single talent represented twenty years of working-class wages. So, one, two, and five talents would all have made for enormous amounts of money. Jesus says that the man gave the differing amounts to each servant according to his ability. The point is not merely for the master to hand them coins, and have those same coins handed back. The master expects the servants to apply these resources, so they will grow (Matthew 25:27). He estimated the business potential of each person and divided his money between them in that proportion. As the parable continues, the message will become clear. God distributes abilities and resources to people on earth, as He sees fit, and expects them to diligently use those resources for godly purposes (Luke 12:42–48). ‘Fought’ is an awfully strong word,
But these two did have a sharp encounter. We see it unfold in Galatians 2:11-19, where Paul rebukes his fellow apostle for caving in to the prejudice of a group who said that people from all ethnic backgrounds had to satisfy the Jewish ritual law -before- they could become proper Christians. This meant, for instance, that men had to be circumcised and that no one could eat pork. Paul was livid at this perversion of the gospel. They were piling on superfluities, making salvation a matter of performance instead of a GIFT of mercy and grace on the basis of faith alone. If there’s any doubt over how upset Paul was at this heresy, one should read verse 5:12, where he says, “I wish those who unsettle you would emasculate themselves!” In other words, as long as they have the knife out, why stop with circumcision? They could be even more “holy” if they kept on cutting. In the fire of Paul’s righteous indignation, Peter got scorched. He was doing just fine with the brothers in Antioch – until, that is, some Jewish church members came up from Jerusalem. Before they arrived, he was eating happily with uncircumcised non-Jews in the local fellowship. But when these “legalists,” these Old Testament Law police, showed up, he caved in and pulled away from the Gentiles. Paul spotted his craven behavior and let him have it in front of these judgmental visitors. His rebuke and doctrinal lecture make for great gospel reading. You might think that after such an embarrassing showdown, the two apostles would have had a parting of the ways. Certainly, hurt feelings have wrecked many a relationship. Yet Christianity is not all about feelings, but also and necessarily about truth. And Peter knew that Paul had truth on his side – so much so that in one of his own letters, he commended Paul’s writing as “scripture” (2 Peter 3:15-16). Though he’d been stung by the criticism, he’d been able to “rejoice with truth” in love (1 Corinthians 13:6) instead of nursing a life-long grudge, which would have hindered his own spiritual development, as well as the witness of the church. Anyone who’s been around the church for a while recognizes this sort of clash between admirable believers. I remember my own shock in seminary when I discovered that missionaries disagreed almost vehemently over strategy, some favoring long-term work from fixed residential, medical, and educational compounds, others insisting that personnel travel light, ever ready to shift from one region to another as circumstances suggested. I thought they all just sang “Kumbaya” and worked by glad consensus at every point. Discord is inevitable when finite, fallen creatures join together in larger tasks. All Christians are spiritual works-in-progress; they’re being sanctified right along, but none is perfect, and most are far from it. Along with their gains in beneficence, courage, and winsomeness, they have episodes of selfishness, cowardice, and petulance. And despite their advance in wisdom and knowledge, they’re often just confused. (As a young pastor, I photocopied a quote and put it in my study desk – something along the lines of “Don’t attribute to malice what can be explained in terms of ignorance.”) In fact, a measure of confusion and sub-Christian moodiness can be at play in all the parties concerned. It’s not always black and white, and often each disputant could use a little rebuke and clarification. Proverbs 27:17 says as much: "Iron sharpens iron, and one man sharpens another.” One thing you have to love about Galatians 2 is its “verisimilitude,” its truthlikeness. You can tell these are real Christians struggling with real limitations, just as we are. The Bible doesn’t gloss over the imperfections of its characters to enhance its spiritual tone. It tells it like it is. Though the opinions and behavior of the leading figures may be flawed, the reporting of such is accurate, important, and informative. Paul and Peter were not personally flawless. They had their self-confessed moments of weakness. But the Scripture they gave us is inerrant, by God’s superintendence. Through it, with the prompting of the Holy Spirit, we find our way to God in Christ and learn to walk with Him. Paul was responsible for bringing Christianity to Ephesus, Corinth, Philippi, and Thessalonica. "Paul saw Jesus' resurrection as ushering in the eschatological time foretold by biblical prophets in which the pagan 'Gentile' nations would turn from their idols and embrace the one true God of Israel (e.g., Zechariah 8:20-23), and Paul saw himself as specially called by God to declare God's eschatological acceptance of the Gentiles and summon them to turn to God." The main concern of Paul's writings on Jesus' role and salvation by faith is not the individual conscience of human sinners and their doubts about being chosen by God or not, but the problem of the inclusion of Gentile (Greek)Torah-observers into God's covenant. As Gentiles began to convert from Paganism to early Christianity, a dispute arose among Jewish Christian leaders as to whether or not Gentile Christians needed to observe all the tenets of the Law of Moses. The inclusion of Gentiles into early Christianity posed a problem for the Jewish identity of some of the early Christians: the new Gentile converts were neither required to be circumcised nor to observe the Mosaic Law. Observance of the Jewish commandments, including circumcision, was regarded as a token of the membership of the Abrahamic covenant, and the most traditionalist faction of Jewish Christians (i.e., converted Pharisees) insisted that Gentile converts had to be circumcised as well. By contrast, the rite of circumcision was considered execrable and repulsive during the period of Hellenization of the Eastern Mediterranean, and was especially adversed in Classical civilization both from ancient Greeks and Romans, which instead valued the foreskin positively. Around the same time period, the subject of Gentiles and the Torah was also debated among the Tannaitic rabbis as recorded in the Talmud. This resulted in the doctrine of the Seven Laws of Noah, to be followed by Gentiles, as well as the determination that "Gentiles may not be taught the Torah." The 18th-century Rabbi Jacob Emden was of the opinion that Jesus' original objective, and especially Paul's, was only to convert Gentiles to follow the Seven Laws of Noah while allowing Jews to keep the Mosaic Law for themselves (see also Dual-covenant theology). Paul objected strongly to the insistence on keeping all of the Jewish commandments, considering it a great threat to his doctrine of salvation through faith in Christ. Paul left Antioch and traveled to Jerusalem to discuss his mission to the Gentiles with the Pillars of the Church. .[Acts 15:1-19] Describing the outcome of this meeting, Paul said that "they recognized that I had been entrusted with the gospel for the uncircumcised".[Gal 2:1–10] The Acts of the Apostles describe the dispute as being resolved by Peter's speech and concluding with a decision by James, the brother of Jesus not to require circumcision from Gentile converts. Acts quotes Peter and James as saying: "My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe. And God, who knows the heart, bore witness by granting them the Holy Spirit just as he did us. He made no distinction between us and them, for by faith he purified their hearts. Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they." -- Acts 15:7–11"It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols. — Acts 15:19–20 While the Council of Jerusalem was described as resulting in an agreement to allow Gentile converts exemption from most Jewish commandments, another group of Jewish Christians, sometimes termed Judaizers, felt that Gentile Christians needed to fully comply with the Law of Moses, and opposed the Council's decision. For centuries Jews had looked down upon Gentiles for their covenant relationship with God, creating a deep seated wedge of hostility between the two groups. According to the Epistle to the Galatians chapter 2, Peter had traveled to Antioch and there was a dispute between him and Paul. The Epistle does not exactly say if this happened after the Council of Jerusalem or before it, When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. To Paul's dismay, the rest of the Jewish Christians in Antioch sided with Peter, including Paul's long-time associate Barnabas: The rest of the Jews joined in this charade and even Barnabas was drawn into the hypocrisy. The Acts of the Apostles relates a fallout between Paul and Barnabas soon after the Council of Jerusalem, but gives the reason as the fitness of John Mark to join Paul's mission (Acts 15:36–40). Acts also describes the time when Peter went to the house of a gentile. Acts 11:1–3 says: The apostles and the believers throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcised believers criticized him and said, "You went into the house of the uncircumcised and ate with them." This is described as having happened before the death of King Herod (Agrippa) in 44 AD, and thus years before the Council of Jerusalem (dated c. 50). Acts is entirely silent about any confrontation between Peter and Paul, at that or any other time. The final parting of Peter and Paul has been a subject of Christian art, pointing to a tradition of their reconciliation.Outcome. The final outcome of the incident remains uncertain; indeed the issue of Biblical law in Christianity remains disputed. The Catholic Encyclopedia-states: "St. Paul's account of the incident leaves no doubt that St. Peter saw the justice of the rebuke." In contrast, L. Michael White's From Jesus to Christianity states: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as persona non grata, never again to return." According to church tradition, Peter and Paul taught together in Rome and founded Christianity in that city. Eusebius cites Dionysius, Bishop of Corinth as saying, "They taught together in like manner in Italy, and suffered martyrdom at the same time." This may indicate their reconciliation. In 2 Peter 3:16, Paul's letters are referred to as "scripture", which indicates the respect the writer had for Paul's apostolic authority. However, most modern scholars regard the Second Epistle of Peter as written in Peter's name by another author. Therefore stay awake,
for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning-- Jesus' words here are mainly to Jewish and Gentile believers during the tribulation. Jesus has given them what they need to know to be able to roughly predict when He will return. Starting from the moment the Antichrist arranges a treaty between Israel and its enemies, they have seven years. When the Antichrist defiles the Jewish temple, they have three and a half (Daniel 9:27). Throughout those years, life on earth will get very hard. In addition to the catastrophic impact of God's wrath on the world, the Antichrist will persecute Christ-followers. They will not be able to buy or sell on the open market (Revelation 13:16–18). Countless believers will be killed for their faith (Revelation 13:7; 17:6). The time periods match the way the Romans divide the night watches. "Evening" is 6 pm to 9 pm. "Midnight" is 9 pm to midnight. "When the rooster crows" is midnight to 3 am. Dawn is 3 am to 6 am. Neither Matthew nor Luke record Jesus being so specific. This verse does not mean believers will lose their salvation if they are not paying attention and actively anticipating Jesus' return. Once we are saved, our salvation is assured for eternity (Ephesians 1:13–14). And salvation is never earned or kept by works (Ephesians 2:8–9). Mark 13:32–37 continues Jesus talking about the end times by relating the fact that not even He knows when He will return: only God does. This does not mean that Jesus is not God. It merely means that in His incarnate form, the Son has ''emptied himself'' (Philippians 2:7) of God's omniscience and omnipotence. Like a weightlifter who only uses a portion of his strength at times, God incarnate can limit expressing His omnipotence. This is a message for us that we should not believe those who claim to know when Jesus is returning. This warning is also found in Luke 21:34–36 while Matthew gives this warning along with the parable of the ten virgins and the parable of the talents in Matthew 24:42–25:30. 'That leaves only one option for those who want to be ready: His followers must "stay awake" all the time. Of course, Jesus is not speaking literally, suggesting one should avoid actual sleep. Instead, He is telling them to live in a state of awareness. Believers should never lapse into the false notion that what happens in this life, from day to day, is all that will ever happen (2 Peter 3:3–7; James 4:13–14). Wakeful believers remember that this life is temporary, and the next life is eternal. The next life can begin without warning.' “James” is actually the result of a translation of the Jewish name Ya’akov and the Greek name lakobos. If you have ever heard the book of James referred to as the ‘book of Jacob’ that is why. James was not widely accepted until the 1600s when King James sponsored the translation called the “Authorized Version.” In Exodus 3:15, we read, “Say this to the people of Israel: Yahweh, the God of your ancestors-The God of Abraham, the God of Isaac, and the God of Jacob-has sent me to you.” Jacob, or James, was a powerful voice in the early church, as well as the younger brother of Jesus (Galatians 1:9, Mark 6:3). He was an apostle of the church of Jerusalem. Many scholars believe that James did not become a believer until after Jesus died and rose again. Like Jesus, he was also killed for his faith around 60 A.D. according to Jewish historian, Josephus. The book of James is a New Testament book that falls between Hebrews and 1 Peter. It is thought to be written between 45 and 47 AD and broken into three main themes that we will discuss in the next section. The intended audience of this book is thought to be targeted toward Jewish Christians. This is based on James’ comment, “I am writing to all the twelve tribes of Israel who have been sown as seeds among the nations.” His goal was reaching those who had converted from Judaism and were scattered throughout the Roman Empire to help them keep their newfound faith and strengthen it. There are three main themes in James: Wealth, Wisdom, and Trials. James uses Jewish traditions to draw out the wisdom they are used to hearing and applies it to practical Christian living. During this time, people were threated daily for this faith. He used this book as encouragement that the trials they would face would not be a waste and that spiritual maturity is born through perseverance. He takes the known Ten Commandments and frames it for the new life through Jesus as summarized in James 2:8. It says, “You must love and value your neighbor.” Finally, he shares a beautiful message of balance among all socioeconomic statuses. To the poor, he shared that they have been blessed with privilege and love. To the rich, he reminded them that no amount of deed or wealth could buy what they were freely given. He dispels unfair acceptance within the church while he is at it. What Can We Learn from James Today?As you will see from the verses below, the teaching of James is as relevant today as it was then. Charges of wisdom have no expiration and are not just a passing trend. We can read this book quickly for a spiritual recharge and reminder to remain close to God in righteousness and as a result, treat others well from that place. As we read today, we will be reminded to think of God’s great gift of mercy over our lives and how we can share that with others to point them to Him. We will learn the ways of pure and fruitful communication, proper handling of wisdom, conflict resolution, and even the simple key to victory over spiritual warfare. “The believer who is poor still has reasons to boast, for he has been placed on high. But those who are rich should boast in how God has brought them low and humbled them, for all their earthly glory will one day fade away like a wildflower in the meadow.” James 1:19 - “My dearest brothers and sisters, take this to heart: Be quick to listen, but slow to speak. And be slow to become angry, for human anger is never a legitimate tool to promote God’s righteous purpose.” James 2:13 - “...and remember that judgment is merciless for the one who judges others without mercy. So by showing mercy you take dominion over judgment!” James 2:14 - “My dear brothers and sisters, what good is it if someone claims to have faith but demonstrates no good works to prove it? How could this kind of faith save anyone?” James 3:5 - “And so the tongue is a small part of the body yet it carries great power! Just think of how a small flame can set a huge forest ablaze. And the tongue is a fire!” James 3:13 - “If you consider yourself to be wise and one who understands the ways of God, advertise it with a beautiful, fruitful, life guided by wisdom’s gentleness. Never brag or boast about what you’ve done and you’ll prove that you are truly wise.” James 4:1-2 - “What is the case of your conflicts and quarrels with each other? Doesn’t the battle begin inside of you as you fight to have your own way and fulfill your own desires? You jealously want what others have so you begin to see yourself as better than others. You scheme with envy and harm others to selfishly obtain what you crave.” James 4:7 - “So then, surrender to God. Stand up to the devil and resist him and he will turn away from you.” James 5:9 - “Since each of you are part of God’s family, never complain or grumble about each other so that judgment will not come on you.” James 5:16 - “Confess and acknowledge how you have offended one another and then pray for one another to be instantly healed, for tremendous power is released through the passionate, heartfelt prayer of a Godly believer!” Matthew 26:34, Luke 22:34, and John 13:38 all record Jesus telling Peter, “Before the rooster crows, you will deny me three times.” Mark words it differently, which has led to some confusion. Mark 14:30 says, “And Jesus said to him, ‘Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times’” (emphasis added). Then, when the first servant girl questioned Peter about his relationship to Jesus, “he denied it, saying, ‘I neither know nor understand what you mean.’ And he went out into the gateway and the rooster crowed” (Mark 14:68). Later, after Peter’s third denial, “immediately the rooster crowed a second time. And Peter remembered how Jesus had said to him, ‘Before the rooster crows twice, you will deny me three times.’ And he broke down and wept” (verse 72). Did the rooster crow once or twice, and what is the significance of that crowing? Since we know that all Scripture is God-breathed and therefore accurate (2 Timothy 3:16), we can rest assured that there are always explanations for seeming inconsistencies. In biblical days, roosters were common within the towns and cities. The first crowing often occurred around midnight. The second crowing could be expected before daybreak. Jesus’ prediction about Peter’s denials meant that Peter would have opportunities all night long to repeat the validating claim he made when he told Jesus, “You are the Christ, the Son of the living God” (Matthew 16:16). However, despite three opportunities, the overconfident Peter denied His Lord every time. When daylight came, Jesus’ mock trial was over, and Peter lost his opportunities to defend Jesus as he had claimed he would do (Mark 14:29). Jesus did not say that Peter would deny Him before any rooster’s crow. So the report of a first crowing does not negate the validity of Jesus’ words. In those days, when someone made the comment “before the rooster crows,” it would have been commonly understood to mean the crowing at daybreak. But morning was not the only time roosters crowed. As anyone who has lived on a farm can attest, roosters crow whenever they feel like it. A rooster can crow when he senses danger, when another rooster threatens his flock, or simply because he got his days and nights mixed up. So it is perfectly understandable that Jesus would have been precise in prophesying to Peter that a rooster would actually crow twice during the time Peter was denying Him. The first crowing would not have been noticed by Peter at that moment, since people were used to hearing roosters at random times. It is similar to how people living near train tracks get used to hearing the noise of trains and stop noticing the sound. But when the morning rooster crowed, Peter was struck with the accuracy of Jesus’ words. It is also noteworthy that Mark was a close associate of Peter’s (1 Peter 5:13) and would have obtained many details for his Gospel from Peter himself. After the fact, Peter would have considered the first crowing more significant than he did at the time. Jesus’ prophetic words must have played over and over in his head as he then recalled the first crowing and then the second. It seems likely that, in his retelling of that night to Mark, Peter would have made mention of both crowings. Mark does not in any way contradict the other accounts, which only mention the second crowing. The second crowing was the most important one, since it marked the end of Peter’s testing. Because of the prominence of the story of Peter and the rooster, recorded in all four Gospels, the rooster, or cock, has at times been used as a Christian symbol. Some churches even place a rooster atop their steeples. Used as a symbol, the rooster represents the weakness of man and the grace of Christ in forgiving sinners. Peter three times denied his Lord and Savior, but he was forgiven, restored, and sent out to live for the glory of God (John 21:15–19). The rooster reminds us that Christ extends hope to sinners everywhere. The rooster, used as a Christian symbol, can also represent watchfulness. Before His arrest, Jesus prayed in the garden and asked His disciples to do the same. But He found them sleeping, and He said to Peter, “Are you asleep? Couldn’t you keep watch for one hour? Watch and pray so that you will not fall into temptation” (Mark 14:37–38). Later that night, Peter did indeed fall into temptation, and the rooster’s crow served as his spiritual wake-up call. The rooster can still be a reminder today that we must watch and pray and live as children of light: “You are all children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5). The rooster could also be seen as proclaiming the start of a new day. In Christ, all things become new (2 Corinthians 5:17). A new day of forgiveness and grace has dawned, and believers, saved by grace, proclaim the good news to a world in need of light. Jesus is never impressed with our fleshly bravado such as Peter expressed in Matthew 26:35. Jesus knows our hearts better than we do (Matthew 9:4; Luke 9:47). But, even though He knows the ways we will fail Him, our Lord does not stop loving us or using us to further His message. Those rooster crowings must have haunted Peter for many years and may have helped him stay humble, watchful, and committed to his calling. What is the early and latter rain in James 5:7? There is a rainy season in Israel. The rains begin in October and gradually become heavier throughout winter until they diminish around March/April. The first rain of the season is called the Yoreh, or early rain. This rain softens the soil and signals the time for farmers to plough their land. Rain continues to fall throughout the winter months. This rain is essential for the farmers to grow their precious crops. The last rains are in spring, and are called the Malkosh. These latter rains of the rainy season ripen the crops. The summer months are dry. James 5:7 says “Be patient, therefore, beloved until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains.” The early and latter rains symbolize spiritual blessings from above which help nourish and soften our hearts so that we may grow in Christ. Spiritual blessings include the gift of the Holy Spirit and the truth of scriptures. The early rains began when our Lord and the apostles went out to preach the gospel to the world. Theses truths were like blessed rain pouring down upon the dry land (parched without God’s truth). We are now in the days of the latter rains (a time of a great increase of knowledge respecting the Bible and Bible prophecies). God is waiting for the “the precious crop (the wheat)” or for the church to be complete. When Joshua and the Israelites crossed the Jordan and came into the land of Canaan, they came into a well-watered, well-favored land. In Goshen of Egypt they had been forced to irrigate their farms and gardens. "But," said the Lord, "the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven" (Deut. 11:11). There were two seasons of the year in which the rain fell abundantly. In the latter part of October and early November (the Hebrew month of Heshwan) came the early rains. The second downpour came in the spring in the latter part of March and the first part of April (the Hebrew month of Nisan). The October-November rains were called the early rain, and the March-April rains were called the latter rain. REPRESENTS WORK OF HOLY SPIRIT In the East the former rain falls at the sowing-time. It is necessary in order that the seed may germinate. Under the influence of the fertilizing showers, the tender shoot springs up. The latter rain, falling near the close of the season, ripens the grain, and prepares it for the sickle. The Lord employs these operations of nature to represent the work of the Holy Spirit. As the dew and the rain are given first to cause the seed to germinate, and then to ripen the harvest, so the Holy Spirit is given to carry forward, from one stage to another, the process of spiritual growth. The ripening of the grain represents the completion of the work of God's grace in the soul. By the power of the Holy Spirit the moral image of God is to be perfected in the character. RAINS DELAYED Canaan was the land of the Hittites, the Canaanites, the Amorites, the Perizzites, and the Hivites. This was the land "flowing with milk and honey" (Ex. 3:8). It was "a land of wheat, and barley, and vines, and fig trees, and promegranates; a land of oil olive, and honey" (Deut. 8:8). God gave His people the land and blessed them in it, but it was on conditions of obedience: "Thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him. . . . Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day" (verses 6, 11). With the passing of time, when the people forgot God, the "early" and "latter" rains were delayed or did not fall. The people came to recognize this as due to their sins. Thus when the rain did not fall they would declare periods of fasting, which sometimes continued for several weeks until the rains came. TWO GREAT VISITATIONS The two periodic seasons of rain in the land of Canaan symbolized the two great visitations of the Holy Spirit—one at the beginning of the gospel dispensation, and the other at its close. The outpouring of the Holy Spirit at Pentecost was the former rain. This was given at Jerusalem. The stage was perfectly set. It was the Feast of Pentecost, and "devout men, out of every nation under heaven" were there. The visitors from some eighteen different nations were astonished at what they saw, what they heard, and what they experienced under the Spirit's power. Peter stood up and told the people this was the fulfillment of Joel's prophecy that God would in the last days "pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams" (Acts 2:17). So great was the Spirit's grace and power that Paul, near the close of his ministry, wrote to the Colossians and said, "the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister" (Col. 1:23). "The Spirit came upon the waiting, praying disciples with a fulness that reached every heart. The Infinite One revealed Himself in power to His church. . . . The sword of the Spirit, newly edged with power and bathed in the lightnings of heaven, cut its way through unbelief. Thousands were converted in a day."— The Acts of the Apostles, p. 38. WORDS MADE POWERFUL Under the power of the Spirit the words of Peter and the other apostles became powerful instruments to convict the hearts of men for their wickedness in crucifying Jesus. This was the "early" rain, the "former" rain, and tremendous were the results of it; but the outpouring of the Spirit in the "latter" rain will be even greater. Millions embraced the faith of Jesus during the early outpouring, but multiple millions will be converted during the latter rain. The Spirit was given in Pentecostal power in answer to prayer, together with confession of sin and dedication of life. The Spirit will be given in "latter rain" power in response to exactly the same conditions. There is nothing that we need so much as Pentecostal power in this hour. We talk of "finishing the work," and yet we are no more able to finish it than the early disciples were to begin the work without the Holy Spirit's power. God will give the "latter rain" as He did the "former," but we must seek for it. "Do not rest satisfied that in the ordinary course of the season, rain will fall. Ask for it. The growth and perfection of the seed rests not with the husbandman. God alone can ripen the harvest. But man's co-operation is required. God's work for us demands the action of our mind, the exercise of our faith."--Testimonies to Ministers, p. 508. Camp meetings, workers' meetings, general laymen's meetings, and assemblies of local church leaders provide an unexcelled opportunity to unitedly seek God for the outpuring of the "latter rain." It will be given. God has promised that, but meekness humility, and earnestness must characterize the supplicants. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him" (Ps. 126:6). The outpouring of the Holy Spirit in the "latter rain" brings to an end the long By drought since the cessation of power at about the close of the first century. True, as in Canaan, there were showers at different times and places between the "former" and "latter" rains. Notwithstanding the times in which we are living, God's people seem oblivious to their great need. The message of God to the Laodiceans is designed to arouse them to their wretched, and miserable, and poor, and blind, and naked" condition. The Lord's advice largely goes unheeded: "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see" (Rev. 3:17, 18). When the people of God come to the place of persistent prayer, the place where Peter, James, John, and the rest of the apostolic company came after the ascension, the "latter rain" will fall and multitudes will be converted. Joel 2:23 promises both the former rain and the latter: "Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month." "The latter rain, ripening earth's harvest, represents the spiritual grace that prepares the church for the coming of the Son of man. But unless the former rain has fallen, there will be no life; the green blade will not spring up. Unless the early showers have done their work, the latter rain can bring no seed to perfection. . . . "Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain." —Ibid., pp. 506, 507. Let God's people abandon their indifference concerning the outpouring of the Holy Spirit in final, last-day power. These are not times when Christians can risk carelessness. To relax our efforts in spiritual growth will prove fatal. To fail in faith and prayer in such a time as this is to fail of gaining heaven. Christ warned: "Watch and pray." "Watch unto prayer." James 1:12 “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to thosewho love him.” The truth is that even Christ had to suffer. Jesus Christ was born perfect and never sinned, but to be prepared for what God had sent him to do, he had to suffer. Luke 24:26 says it was “necessary.” Hebrews 2:18 says that Christ “suffered” when he was tempted. Hebrews 5:8-9 says, “Son though he was, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him.” If Christ suffered, why would we not, and for the same reason? Peter said that we are in the furnace of affliction to be purified (1 Pt 1:7). God is our good Father, and a good Father disciplines his children whom he loves (Pr 3:12). If you are not facing trial, you will. Accept it and walk through it faithfully, trusting God and let it do its good work in you. Breaking Down the Key Parts of James 1:12 “Blessed is the one…” Many Christian’s default mode is to see their trial as a curse. Nothing could be further from the truth. Their curse has fallen on Christ, and he has paid the price of it on the cross. There is no more curse. On the contrary; trial for the Christian, is a blessing from God with great purpose. '…who perseveres under trial because, having stood the test,” Trial itself will not offer us anything but misery and a deposit of hell (1 Pt 4:17) if we do not persevere under it. If we melt under trial, then we are like the dross that the trial is meant to cleanse from us. If we undergo fire, and there is nothing left, then there was nothing good to begin with. But if we stand up under the trial and allow God to burn off what is not of him, we will be purified by it. "...that the Lord has promised to those who love him.” Jesus said that the greatest commandment is to “Love the Lord your God with all your heart and with all your soul and with all your mind” (Mt 22:37). He said that the whole law is summed up in this one command, especially combined with loving your neighbor as yourself. Indeed, can any sin be committed without first breaking this Great Commandment? Above all, love deeply, love covers the multitudes. For those who love the Lord, there is the promise of the “crown of life.” THE WAY
In which Jesus fulfilled the Jewish feasts is a fascinating study In the Hebrew Scriptures, the Jewish prophet Amos records that God declared He would do nothing without first revealing it to His servants, the prophets Amos 3:7 From the Old Covenant to the New, Genesis to Revelation, God provides picture after picture of His entire plan for mankind and one of the most startling prophetic pictures is outlined for us in the Jewish feasts of Leviticus 23. The Hebrew word for “feasts” (moadim) literally means "appointed times." God has carefully planned and orchestrated the timing and sequence of each of these seven feasts to reveal to us a special story. The seven annual feasts of Israel were spread over seven months of the Jewish calendar, at set times appointed by God. They are still celebrated by observant Jews today. But for both Jews and non-Jews who have placed their faith in Jesus, the Jewish Messiah, these special days demonstrate the work of redemption -through- God’s Son The first four of the seven feasts occur during the springtime (Passover, Unleavened Bread, First Fruits, and Weeks), and they all have already been fulfilled by Christ in the New Testament. The final three holidays (Trumpets, the Day of Atonement, and Tabernacles) occur during the fall, all within a short fifteen-day period. Many Bible scholars and commentators believe that these fall feasts have not yet been fulfilled by Jesus. However, the “blessed hope” (Titus 2:13) for all believers in Jesus Christ is that they most assuredly will be fulfilled As the four spring feasts were fulfilled literally and right on the actual feast day in connection with Christ’s first coming, these three fall feasts, it is believed by many, will likewise be fulfilled literally in connection to the Lord’s second coming In a nutshell, here is the prophetic significance of each of the seven Levitical feasts of Israel... 1) Passover (Leviticus 23:5) – Pointed to the Messiah as our Passover lamb (1 Corinthians 5:7) whose blood would be shed for our sins. Jesus was crucified during the time that the Passover was observed (Mark 14:12) Christ is a “lamb without blemish or defect” (1 Peter 1:19) because His life was completely free from sin (Hebrews 4:15). As the first Passover marked the Hebrews’ release from Egyptian slavery, so the -death of Christ- marks our release from the slavery of sin (Romans 8:2). 2) Unleavened Bread (Leviticus 23:6) – Pointed to the Messiah’s sinless life (as leaven is a picture of sin in the Bible), making -Him- the perfect sacrifice for our sins Jesus’ body was -in- the grave -during- the first days of this feast, like a kernel of wheat planted and waiting to burst forth as the bread of life 3) First Fruits (Leviticus 23:10) – Pointed to the Messiah’s resurrection as the first fruits of the righteous. Jesus was resurrected on this very day, which -is one of the reasons- that Paul refers to -HIM- in 1 Corinthians 15:20 as the "first fruits from the dead." 4) Weeks or Pentecost (Leviticus 23:16) – Occurred fifty days after the beginning of the Feast of Unleavened Bread and pointed to the great harvest of souls and the gift of the Holy Spirit for both Jew and Gentile, who would be -brought into- the kingdom of God during the Church Age (see Acts 2) The Church was actually -established- on this day when God poured out His Holy Spirit and 3,000 Jews responded to Peter’s great sermon and his first proclamation of the gospel. 5) Trumpets (Leviticus 23:24) – The first of the fall feasts. Many believe this day points to the Rapture of the Church when the Messiah Jesus will appear in the heavens as He comes for His bride, the Church. The Rapture is always associated in Scripture with the blowing of a loud trumpet (1 Thessalonians 4:13-18 and 1 Corinthians 15:52) 6) Day of Atonement (Leviticus 23:27) – Many believe this prophetically points to the day of the Second Coming of Jesus when He will return to earth. That will be the Day of Atonement for the Jewish remnant when they "look upon Him whom they have pierced," repent of their sins, and receive Him as their Messiah (Zechariah 12:10 and Romans 11:1-6, 25-36). 7) Tabernacles or Booths (Leviticus 23:34) – Many scholars believe that this feast day points to the Lord’s promise that He will once again “tabernacle” with His people when He returns to reign over all the world (Micah 4:1-7) Should Christians celebrate these Levitical feast days of Israel today? Whether or not a Christian celebrates the Jewish feast days would be a matter of conscience for the individual Christian. Colossians 2:16-17 tells us, Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day These are a -shadow- of the things that were to come; the reality, however, is found -in- Christ Christians are not bound to observe the Jewish feasts the way an Old Testament Jew was, but we should not criticize another believer who does or does not observe these special days and feasts (Romans 14:5). While it is not required for Christians to celebrate the Jewish feast days, It IS beneficial to Study Them Certainly, it could be beneficial to celebrate these days if it leads one to a greater understanding and appreciation for Christ’s death and resurrection and the future promise of His coming. Though Scripture is multi-layered in truths not -all- in our understanding, but -through- God's revelation to us! As Christians, if we choose to celebrate these special days, we should put Christ in the center of the celebration, as the One who came to fulfill the prophetic -significance- of each of them -ONE FOR ISRAEL- Grace is the SOIL and the RAIN Alpha and Omega The source & centrality of the Gospel And the Banks for our River That sprouts Saving Faith into Fruition Epistle to the Galatians The gospel of grace through the resurrection is the message we are called to proclaim Author: Galatians 1:1 clearly identifies the apostle Paul as the writer of the epistle to the Galatians. Date of Writing: Galatians is likely the first New Testament book to be written, composed sometime soon after AD 49. Purpose of Writing: The churches in Galatia were comprised of both Jewish and Gentile converts. Paul’s purpose in writing to these churches was to confirm them in the faith, especially concerning justification by faith alone, apart from the works of the Law of Moses. God can only do his work through faith. The Acts of works without faith alive in the receiver don't produce saved lives but are a reflection of faith found in the redemptive work of Christ. This transformation is what fuels believers to proclaim the tangible works of the resurrected Christ. That's Christ's purpose- to confirm, proclaim, and live the gospel of grace that transforms, elevates, and equips us to fulfill our calling Galatians was written because the churches of that region were facing a theological crisis. The essential truth of justification by faith rather than by human works was being denied by the Judaizers—legalistic Jews who insisted that Christians must keep the Mosaic Law. In particular, the Judaizers insisted on circumcisionas a requirement for Gentiles who wished to be saved. In other words, convert to Judaism first, and then you are eligible to become a Christian. When Paul learned that this heresy was being taught to the Galatian churches, he composed an epistle to emphasize our liberty in Christ and to counter the perversion of the Gospel that the Judaizers "promoted' Galatians 2:16: “Know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.” Galatians 2:20: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." Galatians 3:11: “Clearly no one is justified before God by the law, because, ‘The righteous will live by faith.’" Galatians 4:5-6: “to redeem those under law, that we might receive the full rights of sons. Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, ‘Abba, Father.’" We are justified by grace through faith means we have spiritual freedom. We are not under bondage to the dictates of the Old Testament Law. Paul soundly condemns anyone who would denigrate the grace of God and attempt to change the gospel (Galatians 1:8–10). He gives his apostolic credentials (Galatians 1:11–2:14) and emphasizes that righteousness comes through Christ not the works of the Law (Galatians 2:21). Throughout Paul’s epistle to the Galatians, saving grace—the gift of God—is juxtaposed against the Law of Moses, which cannot save. The protestant reformation believed the catholic doctrine to be a means of grace as a mixture on reliance upon the grace of God and confidence in the merits of one's own works performed in love, known as legalism. The reformers believed that salvation is entirely comprehended in God's gifts as an act of free grace dispensed -by- the Holy Spirit according to the redemptive work of Jesus Christ alone The Judaizers urged a return to the Mosaic Law as the source of justification, and they were prominent in the early church. Even Peter was temporarily drawn into their web of deceit (Galatians 2:11–13). The themes connecting Galatians to the Old Testament center on Law vs. grace: the inability of the Law to justify (2:16); the believer’s deadness to the Law (2:19); Abraham’s justification by faith (3:6); the Law’s bringing not God’s salvation but His wrath (3:10); and love as the fulfillment of the Law (5:14). Believers are the spiritual children of Sarah, not Hagar—that is, we are children of the freewoman, not children of the slave; we have more in common with Isaac, the son of promise, than with Ishmael, the son of human effort (4:21–31). The books of Galatians and James deal with two complementary aspects of Christianity. Galatians highlights the gospel of grace that -produces- righteous living (Galatians 3:13–14). One of the main themes of the book of Galatians is found in 3:11: “The righteous shall live by faith.” We must stand firm in this truth. Any compromise with legalism or the mixture of human effort and the grace of God for salvation leads to heresy. If we could be saved through the keeping of the Law, then Jesus did not need to die (Galatians 2:21). Trying to save ourselves nullifies grace. Not only are we saved by faith only true faith can save, human ACTS performed from human effort or rituals doesn't confirm someone is actually saved- if true faith isn't alive. Faith comes from God alone and is the agent of transformation, but we ourselves can not produce someone else's faith, which comes from knowledge, scripture, encounters, and personal revelation. Faith comes from knowing the heart of God in his word, and encounters in revelations with him, which is through the agent of GRACE (John 3:16; Ephesians 2:8–9), but the life of the believer in Christ—day by day, moment by moment—is lived by and through that true and authentic faith (Galatians 2:20). Not that faith is something we conjure up on our own-- it is the gift of God, not of works We cannot -will or work- ourselves into faith. Faith is not easy to attain, it's an encounter and discovery found in the grace and works of Christ alone (see Ephesians 2:8–9) Which fueled the first apostles in their message Our Faith -should- produce good works, grace encourages and produces good works, Good works is not the centrality of the redemptive and transformative Gospel; without grace we limit our capacity to do good works, and there is no hierarchy in the dispersion of God's grace or ability to perform Good Works, grace frees us to do good works. All religions and philosophies perform good works, the Gospel of Jesus Christ is different, it's The resurrected Christ who came to redeem. Only authentic encounters with Christ can redeem, save, transform, and produce genuine faith, the greatest GIFT of GOD https://youtu.be/YjEyK1ia43s |
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