Inventory of references to Simon/Symeon, Peter, and Cephas.

Discussion about the New Testament, apocrypha, gnostics, church fathers, Christian origins, historical Jesus or otherwise, etc.
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Ben C. Smith
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by Ben C. Smith »

In this post, I have categorized the references from the OP by theme. For example, I have gathered and grouped all portrayals of Jesus' resurrection appearance(s) to Simon/Peter/Cephas for convenience. I have added parallels from other sources (mainly the gospels) where it might be important to determine whether a text has added the name of Simon/Peter/Cephas to a context which originally lacked him. The "Peter in Acts" category, incidentally, is rather a catch-all which I did not examine very closely; there may be parallels in that category to other listed themes. The order is roughly that of the synoptic gospels, especially Mark.

The Call of the First Disciples

Matthew 4.18: 18 And walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.

Mark 1.16: 16 And as He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen.

Luke 5.3-5: 3 And He got into one of the boats, which was Simon's, and asked him to put out a little way from the land. And He sat down and began teaching the multitudes from the boat. 4 And when He had finished speaking, He said to Simon, "Put out into the deep water and let down your nets for a catch." 5 And Simon answered and said, "Master, we worked hard all night and caught nothing, but at Your bidding I will let down the nets."

Luke 5.8: 8 But when Simon Peter saw that, he fell down at Jesus' feet, saying, "Depart from me, for I am a sinful man, O Lord!"

Luke 5.10: 10 And so also James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not fear, from now on you will be catching men."

John 1.40-44: 40 One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. 41 He found first his own brother Simon, and said to him, "We have found the Messiah" (which translated means Christ). 42 He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter). 43 The next day He purposed to go into Galilee, and He finds Philip. And Jesus says to him, "Follow Me." 44 Now Philip was from Bethsaida, of the city of Andrew and Peter.

The Healing of Simon's Mother-in-Law (the Day in Capernaum)

Matthew 8.14: 14 When Jesus came into Peter’s home, He saw his mother-in-law lying sick in bed with a fever.

Mark 1.29-30: 29 And immediately after they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was lying sick with a fever; and immediately they speak to Jesus about her.

Mark 1.36: 36 And Simon and his companions hunted for Him.

Luke 4.38: 38 And He arose and left the synagogue, and entered Simon's home. Now Simon's mother-in-law was suffering from a high fever; and they made request of Him on her behalf.

The Apostolic Lists

Matthew 10.2-4: 2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him.

Mark 3.16-19: 16 And He appointed the twelve: Simon (to whom He gave the name Peter), 17 and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder"); 18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; 19 and Judas Iscariot, who betrayed Him.

Luke 6.13-16: 13 And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: 14 Simon, whom He also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; 15 and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor.

Acts 1.13: 13 When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James.

Wolves and Sheep

Matthew 10.16: 16 "Behold, I send you out as sheep in the midst of wolves; therefore be shrewd as serpents, and innocent as doves."

2 Clement 5.1-4: 1 Therefore, brothers, having abandoned our temporary residence in this world, we should do the will of the one who called us and not fear departing from this world. 2 For the Lord said, "You will be like sheep in the midst of wolves." 3 But Peter replied to him, "What if the wolves rip apart the sheep?" 4 Jesus said to Peter, "After they are dead, the sheep should fear the wolves no longer. So too you: do not fear those who kill you and then can do nothing more to you; but fear the one who, after you die, has the power to cast your body and soul into the hell of fire."

The Healing of the Hemorrhaging Woman

Matthew 9 parallels the healing, but not this episode in it.

Mark 5.30-31: 30 Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" 31 And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'"

Luke 8.45: 45 And Jesus said, "Who is the one who touched Me?" And while they were all denying it, Peter said, "Master, the multitudes are crowding and pressing upon You."

The Healing of Jairus' Daughter

Matthew 9 parallels the healing, but not this episode in it.

Mark 5.37: 37 And He allowed no one to follow with Him, except Peter and James and John the brother of James.

Luke 8.51: 51 And when He had come to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl's father and mother.

Just Andrew's Brother

John 6.8: 8 One of His disciples, Andrew, Simon Peter's brother, said to Him, 9 "There is a lad here who has five barley loaves and two fish, but what are these for so many people?"

Walking on the Waves

Matthew 14.28-31: 28 And Peter answered Him and said, "Lord, if it is You, command me to come to You on the water." 29 And He said, "Come!" And Peter got out of the boat, and walked on the water and came toward Jesus. 30 But seeing the wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" 31 Immediately Jesus stretched out His hand and took hold of him, and says to him, "You of little faith, why did you doubt?"

What Defiles a Person

Matthew 15.15: 15 And Peter answered and said to Him, "Explain the parable to us."

Mark 7.17: 17 When he had left the crowd and entered the house, His disciples questioned Him about the parable.

The Christ Confession

Matthew 16.16-18: 16 And Simon Peter answered and said, "Thou art the Christ, the Son of the living God." 17 And Jesus answered and said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven." 18 "And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades shall not overpower it."

Mark 8.29-30: 29 And He continued by questioning them, "But who do you say that I am?" Peter answered and said to Him, "Thou art the Christ." 30 And He warned them to tell no one about Him.

Luke 9.20-21: 20 And He said to them, "But who do you say that I am?" And Peter answered and said, "The Christ of God." 21 But He warned them and instructed them not to tell this to anyone.

John 6.66-68: 66 As a result of this many of His disciples withdrew and were not walking with Him anymore. 67 So Jesus said to the twelve, "You do not want to go away also, do you?" 68 Simon Peter answered Him, "Lord, to whom shall we go? You have words of eternal life. 69 We have believed and have come to know that You are the Holy One of God."

The Rebuke

Matthew 16.22-23: 22 And Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." 23 But He turned and said to Peter, "Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's."

Mark 8.32-33: 32 And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33 But turning around and seeing His disciples, He rebuked Peter, and said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's."

The Transfiguration

Matthew 17.1: 1 And six days later Jesus took with Him Peter and James and John his brother, and brought them up to a high mountain by themselves.

Matthew 17.4: 4 And Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah."

Mark 9.2: 2 And six days later, Jesus took with Him Peter and James and John, and brought them up to a high mountain by themselves. And He was transfigured before them.

Mark 9.5: 5 And Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles, one for You, and one for Moses, and one for Elijah."

Luke 9.28: 28 And some eight days after these sayings, it came about that He took along Peter and John and James, and went up to the mountain to pray.

Luke 9.32-33: 32 Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. 33 And it came about, as these were parting from Him, Peter said to Jesus, "Master, it is good for us to be here; and let us make three tabernacles: one for You, and one for Moses, and one for Elijah" — not realizing what he was saying.

2 Peter 1.16-18: 16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased" — 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.

Apocalypse of Peter 4-19: 4 And the Lord added and said: "Let us go unto the mountain [and] pray." 5 And going with him, we the twelve disciples besought him that he would show us one of our righteous brethren that had departed out of the world, that we might see what manner of men they are in their form, and take courage, and encourage also the men that should hear us. 6 And as we prayed, suddenly there appeared two men standing before the Lord upon whom we were not able to look. 7 For there issued from their countenance a ray as of the sun, and their raiment was shining so as the eye of man never saw the like: for no mouth is able to declare nor heart to conceive the glory wherewith they were clad and the beauty of their countenance. 8 Whom when we saw we were astonished, for their bodies were whiter than any snow and redder than any rose. 9 And the redness of them was mingled with the whiteness, and, in a word, I am not able to declare their beauty. 10 For their hair was curling and flourishing, and fell comely about their countenance and their shoulders like a garland woven of nard and various flowers, or like a rainbow in the air: such was their comeliness. 11 We, then, seeing the beauty of them were astonished at them, for they appeared suddenly. 12 And I drew near to the Lord and said, "Who are these?" 13 He says to me, "These are your righteous brethren whose appearance you desired to see." 14 And I said unto him, "And where are all the righteous? Or of what sort is the world wherein they are, and possess this glory?" 15 And the Lord showed me a very great region outside this world exceeding bright with light, and the air of that place illuminated with the beams of the sun, and the earth of itself flowering with blossoms that fade not, and full of spices and plants, fair-flowering and incorruptible, and bearing blessed fruit. 16 And so great was the blossom that the odor thereof was borne thence even unto us. 17 And the dwellers in that place were clad with the raiment of shining angels, and their raiment was like unto their land. 18 And angels ran round about them there. 19 And the glory of them that dwelt there was all equal, and with one voice they praised the Lord God, rejoicing in that place.

The Didrachma Tax

Matthew 17.24-27: 24 When they came to Capernaum, those who collected the didrachma tax came to Peter and said, "Does your teacher not pay the didrachma tax?" 25 He says, "Yes." And when he came into the house, Jesus spoke to him first, saying, "What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?" 26 When Peter said, "From strangers," Jesus said to him, "Then the sons are exempt. 27 However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a shekel. Take that and give it to them for you and Me."

Forgiveness

Matthew 18.21-22: 21 Then Peter came and said to Him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" 22 Jesus says to him, "I do not say to you, up to seven times, but up to seventy times seven."

Luke 17.3-4: 3 "Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4 And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him."

Forsaking All

Matthew 19.27: 27 Then Peter answered and said to Him, "Behold, we have left everything and followed You; what then will there be for us?"

Mark 10.28: 28 Peter began to say to Him, "Behold, we have left everything and followed You."

Luke 18.28: 28 And Peter said, "Behold, we have left our own homes, and followed You."

John 13.36-37: 36 Simon Peter said to Him, "Lord, where are You going?" Jesus answered, "Where I go, you cannot follow Me now; but you shall follow later." 37 Peter said to Him, "Lord, why can I not follow You right now? I will lay down my life for You."

The Cursing of the Fig Tree

Matthew 21.19b: 19b And at once the fig tree withered.

Mark 11.20-21: 20 As they were passing by in the morning, they saw the fig tree withered from the roots up. 21 And being reminded, Peter said to Him, "Rabbi, behold, the fig tree which You cursed has withered."

The Olivet Discourse

Matthew 24.3: 3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?"

Mark 13.3-4: 3 And as He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, 4 "Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?"

Luke 21.7: 7 They ["some" — refer to verse 5] questioned Him, saying, "Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?"

The Coming of the Son of Man and the Faithful Servant

Matthew 24.44-45: 44 "For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will. 45 Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time?"

Luke 12.40-42: 40 "You too be ready; for the Son of Man is coming at an hour that you do not expect." 41 And Peter said, "Lord, are You addressing this parable to us, or to everyone else as well?" 42 And the Lord said, "Who then is the faithful and sensible steward, whom his master will put in charge of his servants, to give them their rations at the proper time?"

Preparing the Passover

Matthew 26.17: 17 Now on the first day of Unleavened Bread the disciples came to Jesus and asked, "Where do You want us to prepare for You to eat the Passover?"

Mark 14.12-13a: 12 On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples say to Him, "Where do You want us to go and prepare for You to eat the Passover?" 13a And He sends two of His disciples....

Luke 22.7-9: 7 Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. 8 And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." 9 They said to Him, "Where do You want us to prepare it?"

John 13.1: 13 Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end.

The Footwashing and Last Supper

John 13.6-9: 6 And so He came to Simon Peter. He said to Him, "Lord, do You wash my feet?" 7 Jesus answered and said to him, "What I do you do not realize now, but you will understand hereafter." 8 Peter said to Him, "Never shall You wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me." 9 Simon Peter said to Him, "Lord, not my feet only, but also my hands and my head."

The Prediction of the Betrayal

Matthew 26.21-23: 21 As they were eating, He said, "Truly I say to you that one of you will betray Me." 22 Being deeply grieved, they each one began to say to Him, "Surely not I, Lord?" 23 And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me."

Mark 14.18-20: 18 As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me — one who is eating with Me." 19 They began to be grieved and to say to Him one by one, "Surely not I?" 20 And He said to them, "It is one of the twelve, one who dips with Me in the bowl."

Luke 22.21, 23: 21 "But behold, the hand of the one betraying Me is with Mine on the table." .... 23 And they began to discuss among themselves which one of them it might be who was going to do this thing.

John 13.21-26: 21 When Jesus had said this, He became troubled in spirit, and testified and said, "Truly, truly, I say to you, that one of you will betray Me." 22 The disciples began looking at one another, at a loss to know of which one He was speaking. 23 There was reclining on Jesus’ bosom one of His disciples, whom Jesus loved. 24 So Simon Peter gestures to him, and says to him, "Tell us who it is of whom He is speaking." 25 He, leaning back thus on Jesus’ bosom, says to Him, "Lord, who is it?" 26 Jesus then answers, "That is the one for whom I shall dip the morsel and give it to him." So when He had dipped the morsel, He takes and gives it to Judas, the son of Simon Iscariot.

The Prediction of the Three Denials

Matthew 26.33: 33 But Peter answered and said to Him, "Even though all may fall away because of You, I will never fall away."

Matthew 26.35: 35 Peter said to Him, "Even if I have to die with You, I will not deny You." All the disciples said the same thing too.

Mark 14.29: 29 But Peter said to Him, "Even though all may fall away, yet I will not."

Mark 14.31: 31 But Peter kept saying insistently, "Even if I have to die with You, I will not deny You!" And they all were saying the same thing, too.

Luke 22.31-34: 31 "Simon, Simon, behold, Satan has demanded permission to sift you like wheat, 32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." 33 But he said to Him, "Lord, with You I am ready to go both to prison and to death!" 34 And He said, "I say to you, Peter, the cock will not crow today until you have denied three times that you know Me."

Gethsemane

Matthew 26.37: 37 And He took with Him Peter and the two sons of Zebedee, and began to be grieved and distressed.

Matthew 26.40: 40 And He came to the disciples and found them sleeping, and said to Peter, "So, you men could not keep watch with Me for one hour?"

Mark 14.33: 33 And He took with Him Peter and James and John, and began to be very distressed and troubled.

Mark 14.37: 37 And He came and found them sleeping, and said to Peter, "Simon, are you asleep? Could you not keep watch for one hour?"

Luke 22.39b: 39b And the disciples also followed Him.

Luke 22.45-46: 45 When He rose from prayer, He came to the disciples and found them sleeping from sorrow, 46 and said to them, "Why are you sleeping? Get up and pray that you may not enter into temptation."

The Severed Ear

Matthew 26.51-54: 51 And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. 52 Then Jesus says to him, "Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53 Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? 54 How then will the Scriptures be fulfilled, which say that it must happen this way?"

Mark 14.47: 47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear.

Luke 22.50-51: 50 And one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus answered and said, "Stop! No more of this." And He touched his ear and healed him.

John 18.10-11: 10 Simon Peter therefore having a sword, drew it, and struck the high priest's slave, and cut off his right ear; and the slave's name was Malchus. 11 Jesus therefore said to Peter, "Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?"

The Three Denials

Matthew 26.58: 58 But Peter also was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome.

Matthew 26.69: 69 Now Peter was sitting outside in the courtyard, and a certain servant-girl came to him and said, "You too were with Jesus the Galilean."

Matthew 26.73: 73 And a little later the bystanders came up and said to Peter, "Surely you too are one of them; for the way you talk gives you away."

Matthew 26.75: 75 And Peter remembered the word which Jesus had said, "Before a cock crows, you will deny Me three times." And he went out and wept bitterly.

Mark 14.54: 54 And Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers, and warming himself at the fire.

Mark 14.66-67: 66 And as Peter was below in the courtyard, one of the servant-girls of the high priest came, 67 and seeing Peter warming himself, she looked at him, and said, "You, too, were with Jesus the Nazarene."

Mark 14.70: 70 But again he was denying it. And after a little while the bystanders were again saying to Peter, "Surely you are one of them, for you are a Galilean too."

Mark 14.72: 72 And immediately a cock crowed a second time. And Peter remembered how Jesus had made the remark to him, "Before a cock crows twice, you will deny Me three times." And he began to weep.

Luke 22.54-55: 54 And having arrested Him, they led Him away, and brought Him to the house of the high priest; but Peter was following at a distance. 55 And after they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them.

Luke 22.58: 58 And a little later, another saw him and said, "You are one of them too!" But Peter said, "Man, I am not!"

Luke 22.60-61: 60 But Peter said, "Man, I do not know what you are talking about." And immediately, while he was still speaking, a cock crowed. 61 And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, "Before a cock crows today, you will deny Me three times."

John 18.15-18: 15 And Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest. 16 But Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought in Peter. 17 The slave-girl therefore who kept the door said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not." 18 Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter also was with them, standing and warming himself.

John 18.25-27: 25 Now Simon Peter was standing and warming himself. They said therefore to him, "You are not also one of His disciples, are you?" He denied it, and said, "I am not." 26 One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, "Did I not see you in the garden with Him?" 27 Peter therefore denied it again; and immediately a cock crowed.

The Visit to the Tomb

Luke 24.12: 12 But Peter arose and ran to the tomb; stooping and looking in, he saw the linen wrappings only; and he went away to his home, marveling at that which had happened.

John 20.2-4: 2 And so she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we do not know where they have laid Him." 3 Peter therefore went forth, and the other disciple, and they were going to the tomb. 4 And the two were running together; and the other disciple ran ahead faster than Peter, and came to the tomb first, 5 and stooping and looking in, he sees the linen wrappings lying there; but he did not go in. 6 Simon Peter therefore also came, following him, and entered the tomb; and he beheld the linen wrappings lying there.

The Resurrection Appearance(s)

Mark 16.7: 7 "But go, tell His disciples and Peter, 'He is going before you into Galilee; there you will see Him, just as He said to you.'"

Luke 24.33-34: 33 And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, 34 saying, "The Lord has really risen, and has appeared to Simon."

John 21.2-3: 2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples. 3 Simon Peter said to them, "I am going fishing." They said to him, "We will also come with you." They went out, and got into the boat; and that night they caught nothing.

John 21.7: 7 That disciple therefore whom Jesus loved said to Peter, "It is the Lord." And so when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea.

John 21.11: 11 Simon Peter went up, and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn.

John 21.15-17: 15 So when they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My lambs." 16 He said to him again a second time, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Shepherd My sheep." 17 He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Tend My sheep.

John 21.20-21: 20 Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His breast at the supper, and said, "Lord, who is the one who betrays You?" 21 Peter therefore seeing him said to Jesus, "Lord, and what about this man?"

Peter 14.60: 60 But I, Simon Peter, and my brother Andrew, having taken our nets, went off to the sea. And there was with us Levi of Alphaeus whom the Lord....

1 Corinthians 15.3-11: 3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then to the twelve. 6 After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; 7 then He appeared to James, then to all the apostles; 8 and last of all, as to one untimely born, He appeared to me also. 9 For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 11 Whether then it was I or they, so we preach and so you believed.

Ignatius to the Smyrnaeans 3.1-3: 1 For I know and believe that he was in the flesh even after the resurrection. 2 And when he came to those who were with Peter, he said to them, "Reach out, touch me and see that I am not a bodiless daimon." And immediately they touched him and believed, having been intermixed with his flesh and spirit. For this reason they also despised death, for they were found to be beyond death. 3 And after his resurrection he ate and drank with them as a fleshly being, even though he was spiritually united with the Father.

Righteous Angel

Thomas 13: 13 Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up."

Males and Females

Thomas 114: 114 Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven."

The Cephas/Peter/Symeon Mission

Mark 16[.21]: [21] And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation.

Acts 15.14: 14 "Symeon has related how God first concerned Himself about taking from among the Gentiles a people for His name."

1 Corinthians 9.5: 5 Do we not have a right to take along a believing wife, even as the rest of the apostles, and the brothers of the Lord, and Cephas?

Galatians 2.7-8: 7 But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised 8 (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles)....

Cephas the Pillar

Galatians 1.18: 18 Then three years later I went up to Jerusalem to become acquainted with Cephas/Peter, and stayed with him fifteen days.

Galatians 2.9: 9 And recognizing the grace that had been given to me, James and Cephas/Peter and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we might go to the Gentiles, and they to the circumcised.

The Cephas Party in Corinth

1 Corinthians 1.12: 12 Now I mean this, that each one of you is saying, "I am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ."

1 Corinthians 3.22: 22 Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come, all things belong to you.

1 Clement 47.1-4: 1 Take up the epistle of that blessed apostle, Paul. 2 What did he write to you at first, at the beginning of his proclamation of the gospel? 3 To be sure, he sent you a letter in the Spirit concerning himself and Cephas and Apollos, since you were even then engaged in partisanship. 4 But that partisanship involved you in a relatively minor sin, for you were partisan towards reputable apostles and a man approved by them.

The Controversy in Antioch

Galatians 2.11: 11 But when Cephas/Peter came to Antioch, I opposed him to his face, because he stood condemned.

Galatians 2.14: 14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas/Peter in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?"

Peter in Acts

Acts 1.15: 15 And at this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said....

Acts 2.14: 14 But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea, and all you who live in Jerusalem, let this be known to you, and give heed to my words."

Acts 2.37-38: 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" 38 And Peter said to them, "Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."

Acts 3.1: 1 Now Peter and John were going up to the temple at the ninth hour, the hour of prayer.

Acts 3.3-4: 3 And when he saw Peter and John about to go into the temple, he began asking to receive alms. 4 And Peter, along with John, fixed his gaze upon him and said, "Look at us!"

Acts 3.6: 6 But Peter said, "I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene — walk!"

Acts 3.11-12: 11 And while he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement. 12 But when Peter saw this, he replied to the people, "Men of Israel, why do you marvel at this, or why do you gaze at us, as if by our own power or piety we had made him walk?"

Acts 4.8: 8 Then Peter, filled with the Holy Spirit, said to them, "Rulers and elders of the people...."

Acts 4.13: 13 Now as they observed the confidence of Peter and John, and understood that they were uneducated and untrained men, they were marveling, and began to recognize them as having been with Jesus.

Acts 4.19: 19 But Peter and John answered and said to them, "Whether it is right in the sight of God to give heed to you rather than to God, you be the judge."

Acts 5.3: 3 But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back some of the price of the land?"

Acts 5.8-9: 8 And Peter responded to her, "Tell me whether you sold the land for such and such a price?" And she said, "Yes, that was the price." 9 Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out as well."

Acts 5.15: 15 to such an extent that they even carried the sick out into the streets, and laid them on cots and pallets, so that when Peter came by, at least his shadow might fall on any one of them.

Acts 5.29: 29 But Peter and the apostles answered and said, "We must obey God rather than men."

Acts 8.14: 14 Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John.

Acts 8.20: 20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money!"

Acts 9.32: 32 Now it came about that as Peter was traveling through all those parts, he came down also to the saints who lived at Lydda.

Acts 9.34: 34 And Peter said to him, "Aeneas, Jesus Christ heals you; arise, and make your bed." And immediately he arose.

Acts 9.38-40: 38 And since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, entreating him, "Do not delay to come to us." 39 And Peter arose and went with them. And when he had come, they brought him into the upper room; and all the widows stood beside him weeping, and showing all the tunics and garments that Dorcas used to make while she was with them. 40 But Peter sent them all out and knelt down and prayed, and turning to the body, he said, "Tabitha, arise." And she opened her eyes, and when she saw Peter, she sat up.

Acts 10.5: 5 "And now dispatch some men to Joppa, and send for a man named Simon, who is also called Peter."

Acts 10.9: 9 And on the next day, as they were on their way, and approaching the city, Peter went up on the housetop about the sixth hour to pray.

Acts 10.13: 13 And a voice came to him, "Arise, Peter, kill and eat!"

Acts 10.14: 14 But Peter said, "By no means, Lord, for I have never eaten anything unholy and unclean."

Acts 10.17-19: 17 Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon's house, appeared at the gate. 18 And calling out, they were asking whether Simon, who was also called Peter, was staying there. 19 And while Peter was reflecting on the vision, the Spirit said to him, "Behold, three men are looking for you."

Acts 10.21: 21 And Peter went down to the men and said, "Behold, I am the one you are looking for; what is the reason for which you have come?"

Acts 10.25-26: 25 And when it came about that Peter entered, Cornelius met him, and fell at his feet and worshiped him. 26 But Peter raised him up, saying, "Stand up; I too am just a man."

Acts 10.32: 32 "Send therefore 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."

Acts 10.34: 34 And opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality.

Acts 10.44-46: 44 While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45 And all the circumcised believers who had come with Peter were amazed, because the gift of the Holy Spirit had been poured out upon the Gentiles also. 46 For they were hearing them speaking with tongues and exalting God. Then Peter answered....

Acts 11.2: 2 And when Peter came up to Jerusalem, those who were circumcised took issue with him.

Acts 11.4: 4 But Peter began speaking and proceeded to explain to them in orderly sequence, saying....

Acts 11.7: 7 "And I also heard a voice saying to me, 'Arise, Peter; kill and eat.'"

Acts 11.13: 13 "And he reported to us how he had seen the angel standing in his house, and saying, 'Send to Joppa, and have Simon, who is also called Peter, brought here.'"

Acts 12.3: 3 And when he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread.

Acts 12.5: 5 So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.

Acts 12.6-7: 6 And on the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains; and guards in front of the door were watching over the prison. 7 And behold, an angel of the Lord suddenly appeared, and a light shone in the cell; and he struck Peter's side and roused him, saying, "Get up quickly." And his chains fell off his hands.

Acts 12.11: 11 And when Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."

Acts 12.14: 14 And when she recognized Peter's voice, because of her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate.

Acts 12.16: 16 But Peter continued knocking; and when they had opened the door, they saw him and were amazed.

Acts 12.18: 18 Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter.

Acts 15.7: 7 And after there had been much debate, Peter stood up and said to them, "Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe."

The Epistles of Peter

1 Peter 1.1: 1 Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen.

2 Peter 1.1: 1 Symeon Peter, a bond-servant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ.

Papias 3c: And Papias made use of the testimonies found in the first epistle of John, and from the epistle of Peter as well. And he set forth another account about a woman who was falsely accused of many sins before the Lord, which is also found in the Gospel according to the Hebrews.

Peter as a Source for Tradition

Papias 3a, 5, 12: "I also will not hesitate to draw up for you, along with these expositions, an orderly account of all the things I carefully learned and have carefully recalled from the elders; for I have certified their truth. For unlike most people, I took no pleasure in hearing those who had a lot to say, but only those who taught the truth, and not those who recalled commandments from strangers, but only those who recalled the commandments which have been given faithfully by the Lord and which proceed from the truth itself. But whenever someone arrived who had been a companion of one of the elders, I would carefully inquire after their words, what Andrew or Peter had said, or what Philip or what Thomas had said, or James or John or Matthew or any of the other disciples of the Lord, and what things Aristion and the elder John, disciples of the Lord, were saying. For I did not suppose that what came out of books would benefit me as much as that which came from a living and abiding voice."

Peter and the Gospel of Mark

Papias 2: 2 But such a light of piety shone on the minds of those who heard Peter that they were not nearly satisfied with a single hearing or with an unwritten account of the divine proclamation. And so with all kinds of entreaties they begged Mark (whose Gospel is now in circulation), a follower of Peter, that he might leave behind a written record of the teaching that had been given to them orally. And they did not rest until they had prevailed upon him. To this extent they were the impetus for the writing called the Gospel according to Mark. And they say that when the apostle came to know what had happened, after the Spirit revealed it to him, he delighted in their eagerness and authorized the writing to be read in the churches. Clement passes along this story in the sixth book of the Outlines, and the one who is called Papias, the bishop of Hierapolis, corroborates his account, pointing out in addition that Peter makes mention of Mark in his first epistle, which also they maintain was composed in Rome itself.

Papias 3b: "And this is what the elder used to say, 'When Mark was the interpreter of Peter, he wrote down accurately everything that he recalled of the Lord's words and deeds — but not in order. For he neither heard the Lord nor accompanied him; but later, as I indicated, he accompanied Peter, who used to adapt his teachings for the needs at hand, not arranging, as it were, an orderly composition of the Lord's sayings. And so Mark did nothing wrong by writing some of the matters as he remembered them. For he was intent on just one purpose: to leave out nothing that he heard or to include any falsehood among them.'"

The Death of Peter

John 21.18-19: 18 Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go." 19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He says to him, "Follow Me."

1 Clement 5.1-7: 1 But to stop giving ancient examples, let us come to those who became athletic contenders in quite recent times. We should consider the noble examples of our own generation. 2 Because of jealousy and envy the greatest and most upright pillars were persecuted, and they struggled in the contest even to death. 3 We should set before our eyes the good apostles. 4 There is Peter, who because of unjust jealousy bore up under hardships not just once or twice, but many times; and having thus borne his witness he went to the place of glory that he deserved. 5 Because of jealousy and strife Paul pointed the way to the prize for endurance. 6 Seven times he bore chains; he was sent into exile and stoned; he served as a herald in both the East and the West; and he received the noble reputation for his faith. 7 He taught righteousness to the whole world, and came to the limits of the West, bearing his witness before the rulers. And so he was set free from this world and transported up to the holy place, having become the greatest example of endurance.

Ignatius to the Romans 4.3: 3.1 am not enjoining you as Peter and Paul did. They were apostles, I am condemned; they were free, until now I have been a slave. But if I suffer, I will become a freed person who belongs to Jesus Christ, and I will rise up, free, in him. In the meantime I am learning to desire nothing while in chains.

Possibly of note, there is no trace of Simon/Peter/Cephas in the International Q Project's reconstruction of Q. For Q skeptics, this may simply pan out to a general lack of information about Simon/Peter/Cephas in the double tradition.

Ben.
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by Ben C. Smith »

After staring at these materials for a few days now, I have developed some distinct opinions about them. Some of these opinions are informed by "The Rock on Rocky Ground," an article by Mark Goodacre; others are completely my own.

I will be focusing here, at least for the time being, upon what Simon/Peter/Cephas is said to have said and done during Jesus' tenure on earth, up to and including the resurrection appearances; all such episodes will be treated in this post; I will skip none of them. I will also be assuming the theory of Marcan priority. If someone wishes to contest this viewpoint, he or she will have to do a separate analysis.

Based on the materials, I do not think that the gospels of Matthew, Luke, John, Peter, or Thomas know anything solid about the historical Peter that they have not derived either from earlier gospel materials such as the gospel of Mark or from the process of building a legend around this figure. Nor do the Apostolic Fathers. I am persuaded of this position by how easy it seems to have been either to add Peter to episodes which originally described, at best, all of the disciples as a group or to give him an obviously legendary role in new material.

In Matthew 10.16, for example, Jesus utters a saying about wolves and sheep, with no mention of any disciples in particular; but 2 Clement 5.1-4 adds extra material to the saying by introducing a question from Peter to Jesus. In Mark 5.30-31 Jesus wonders out loud who has touched him, and it is the disciples who point out the obvious fact that it will be hard to tell in such a crowd; but in Luke 8.45 it is Peter who is named as the one who points this out. In Mark 7.17 the disciples ask Jesus about a parable; but in Matthew 15.15 it is Peter who asks. Matthew 17.24-27 adds an entirely new and fairly obviously legendary episode involving Peter, Jesus, a fish, and the matter of paying taxes. Luke 17.3-4, in the double tradition, simply has Jesus talking about forgiving seven times per day; but Matthew 18.21 actually places these words upon Peter's lips, in the form of a question, so that Jesus can affirm that one ought to forgive up to seventy times seven times. In Matthew 24.44-45, again in the double tradition, Jesus compares being prepared for the coming of the son of man to a servant being prepared for his master's return; but Luke 12.40-42 interjects an insipid question from Peter, one which Jesus completely ignores. In Matthew 26.17 the disciples ask Jesus about preparing the Passover feast; in Mark 14.12-13a the same thing happens, but Jesus sends two of them to actually prepare it; but in Luke 22.7-9 the two disciples whom Jesus sent now have names, and those names are Peter and John (this seems to me to be a rather transparent preparation of these two disciples for their role as a dynamic duo in the first few chapters of Acts). In Matthew 26.21-23, Mark 14.18-20, and Luke 22.21-23 Jesus predicts his betrayal by one of the twelve; but in John 13.21-26 Simon Peter discusses this information with Jesus, but only with intermediary help of the beloved disciple. In Matthew 26.51-54 and Mark 14.47 one of Jesus' disciples pulls out a sword and cuts off a servant's ear in conjunction with Jesus' arrest in Gethsemane; in Luke 22.50-51 Jesus actually goes on to heal the severed ear; but in John 18.10-11 the disciple who did this is named as Peter (and the servant is named as Malchus). In many manuscripts of Luke 24.12 Peter runs to visit the empty tomb, though no such visit is narrated in Matthew or Mark; in John 20.2-4 this visit has turned into a footrace between Peter and the beloved disciple. In Thomas 13 "the living Jesus" asks his disciples what he is like, and Peter responds that he is like a righteous angel. Finally, in Thomas 114 Peter plays the part of a misogynist toward Mary (poor woman, to be surrounded by such men).

There is also one throwaway reference to Peter in John 6.8, in which Andrew is identified as his brother.

None of these added incidents and sayings inspires any confidence in me as to their sound derivation from good historical information about Simon/Peter/Cephas. They all look like part of a growing body of legend to me.

I have saved three such episodes — one each from Matthew, Luke, and John — for later discussion.

So, for now, this leaves us with the Marcan episodes which involve Simon/Peter/Cephas. Mark evinces a pretty clear pattern with regard to which name he uses for this character. He starts off by calling him only Simon in Mark 1.16 (the calling of the first disciples) and in Mark 1.29-30, 36 (the healing of Simon's mother-in-law and others). Then there is a transitional pericope in Mark 3.16-19 (the list of the disciples), in which Mark asserts that Jesus gave Simon the name Peter. After this point this disciple is always called Peter, until Jesus himself addresses Peter as Simon in Mark 14.37 for having fallen asleep in Gethsemane.

The episodes in which our disciple is called Peter are very interesting to me, since with only one exception they seem to fall into one or more of three distinct patterns. The single exception comes at Mark 11.20-21, in which it is Peter who exclaims that the fig tree which Jesus had cursed the evening before had already withered up. The parallel in Matthew 21.19b lacks mention of Peter, but probably only because Matthew's version of the event has the fig tree withering immediately, instead of waiting till the next morning; there is no longer any need in Matthew of someone to point out the miracle. At any rate, this single episode involving Peter does not blatantly fall into any of the three patterns, which I will identify here and now:
  1. Peter takes part in an event along with James and John.
  2. Peter demonstrates a clear pattern of starting strong and ending weak.
  3. Peter takes part in a mystic event involving revelation or visions of some kind.
First, then, let us look at those events which pertain in a special way to Peter, James, and John. In Mark 1.16-20 these disciples are three of the first four called by Jesus, and in Mark 3.16-19 these three disciples are the first ones named on the list, followed immediately by Andrew; in both Matthew 10.2-4 and Luke 6.13-16 Andrew immediately follows his brother. In Mark 5.37 Jesus asks these three disciples to join him as he heals Jairus' daughter; Luke 8.51 retains this bit, but Matthew, while retaining the healing, has no parallel to this part of it. In Mark 9.2 Jesus takes these three disciples along with him up the mountain to witness the transfiguration; Matthew 17.1 and Luke 9.28 run parallel here, though Luke lists the disciples in a different order: Peter, John, and James, perhaps once again anticipating Peter's partnership with John in the early going of Acts; 2 Peter 1.16-18 describes something like this event, but only in relation to Peter himself, while Apocalypse of Peter 4-19 describes something like it with relation to the twelve disciples, with Peter narrating. In Mark 13.3-4 Jesus speaks privately to these three disciples and Andrew (the first four slots in the list of disciples); in Matthew 24.3 it is the disciples as a group, and Luke 21.5. 7 speaks only of "some" of them. In Mark 14.33 Jesus takes these three disciples along with him to pray in Gethsemane; Matthew 26.37 retains this trio, but Luke 22.39b omits mention of them, widening the scope to include the disciples as a group.

Second, let us look at those events which portray Peter as starting off well but finishing poorly. In Mark 8.29-30 Peter confesses Jesus as the Christ, but in Mark 8.32-33 he turns right around and criticizes Jesus for his suggestion that the Christ will suffer, earning Jesus' harshest recorded rebuke; Matthew 16.16-18 has the confession and depicts Jesus giving Peter the keys to the kingdom, but Matthew 16.22-23 retains and even slightly intensifies the criticism and rebuke; both Luke 9.20-21 and John 6.66-68 have the confession but lack the criticism and rebuke. In Mark 10.28 Peter boasts of having forsaken all for Jesus, and Matthew 19.27, Luke 18.28, and John 13.36-37 all show him doing the same; but in Mark 14.37 Peter has fallen asleep during Jesus' prayer in Gethsemane, a situation with which Matthew 26.40 agrees; Luke 22.45-46 does, too, but only with respect to the disciples as a group and not to Peter in particular. In Mark 14.27-31, despite Peter's noble protests, Jesus predicts that Peter will deny him three times that very night, and in Mark 14.66-72 Peter does just that; Matthew 26.30-35 and Luke 22.31-34 have Jesus' prediction, and Matthew 26.69-75, Luke 22.54-62, and John 18.15-18, 25-27 all have the denials.

Third, let us look at those events which portray Peter as sharing in a mystical experience. His confession of Jesus as Christ, already listed above as part of his starting well but finishing poorly, may qualify in Mark 8.29-30; refer also to Matthew 16.16-18 (in which Jesus calls him Simon Barjona; refer also to John 1.42), Luke 9.20-21, and John 6.66-68. Already listed above, the transfiguration in Mark 9.2 definitely qualifies; refer also to Matthew 17.1, Luke 9.28, 2 Peter 1.16-18, and Apocalypse of Peter 4-19. Finally, of course, there is the prediction of a resurrection appearance in Mark 16.7; Matthew has nothing special for Peter in this regard, but Luke 24.33-34 affirms that the Lord has already "appeared to Simon," and John 21.2-3 has Peter fishing, where he and his fellow disciples will see the risen Lord; refer also to Peter 14.60, 1 Corinthians 15.5, and Ignatius to the Smyrnaeans 3.1-3.

I will return to patterns #1 and #3 shortly, but for the moment I want to consider pattern #2 more closely. It has been pointed out before that Peter seems to follow the pattern of the seed which fell on rocky soil in the parable of the sower:

Mark 4.16-17: 16 In a similar way these are the ones on whom seed was sown on the rocky places [τὰ πετρώδη], who, when they hear the word, immediately receive it with joy; 17 and they have no firm root in themselves, but are only temporary; then, when affliction or persecution [διωγμοῦ] arises because of the word, immediately they fall away [σκανδαλίζονται, "are scandalized"].

Specifically with respect to his confession of Jesus as Christ, what Peter does not appear to understand is that the way of the Christ, as well as the way of his disciples, leads to a cross:

Mark 8.34: 34 And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross [σταυρὸν] and follow Me."

Hence the "rocky" pattern which his story follows in Mark: he is enthusiastic at first, but fades quickly as soon as things get tough.

Interestingly, Matthew seems to follow this same pattern. I mentioned above that I was saving three passages, one each from Matthew, Luke, and John, for later, and Matthew's is this: Peter momentarily walks upon the waves with Jesus in Matthew 14.28-31; when he notices the waves, however, he begins to sink. In his article, Goodacre calls this the first successful intertextual reading of Mark, and I tend to agree. The walking on water is obviously legendary, but it neatly captures the essence of how Mark describes Peter's personality.

Luke has adopted a different pattern. Having omitted the rebuke after Peter's confession of Jesus as Christ, Luke goes on to have Jesus say to Peter in 22.31-32, "Simon, Simon, behold, Satan has demanded permission to sift you [plural] like wheat, but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brethren." Matthew and Mark employ a positive-negative pattern, but Luke's is negative-positive; the three denials are the sifting like wheat, but Luke emphasizes what will follow: Peter's faith will not fail in the long run, and he will strengthen his brethren throughout the first half of Acts.

Similarly, John employs a negative-positive pattern for Peter. He, too, omits the rebuke, and he adds the footwashing incident at the Last Supper in John 13.6-9, in which Peter at first balks at Jesus washing his feet, but then, once Jesus explains things to him, goes all out and asks for his head and hands to be washed. John depicts Peter as impulsive (and thus as the one who cuts off Malchus' ear), but also as easy to correct and get on the right path. Peter's three denials in John 18.15-18, 25-27 are carefully cancelled out, one at a time, by the three reaffirmations of John 21.15-17.

In all three of these cases — Matthew, Luke, and John — material which bears little if any historical value is crafted in order to flesh out a personality pattern suitable for Peter. What I suggest is that the pattern that Mark sketches out for Peter is of much the same quality: not very historical, if at all, but crafted on the basis of materials at Mark's disposal. And what I suggest in particular is that what Mark had at his disposal was twofold.

First, for pattern #3, Mark had the information that Peter had experienced a revelation of Christ. This church memory was widespread:

Mark 16.7: 7 "But go, tell His disciples and Peter, 'He is going before you into Galilee; there you will see Him, just as He said to you.'"

Luke 24.33-34: 33 And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, 34 saying, "The Lord has really risen, and has appeared to Simon."

John 21.7: 7 That disciple therefore whom Jesus loved said to Peter, "It is the Lord." And so when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea.

Peter 14.60: 60 But I, Simon Peter, and my brother Andrew, having taken our nets, went off to the sea. And there was with us Levi of Alphaeus whom the Lord....

1 Corinthians 15.3-11: 3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then to the twelve. 6 After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; 7 then He appeared to James, then to all the apostles; 8 and last of all, as to one untimely born, He appeared to me also. 9 For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 11 Whether then it was I or they, so we preach and so you believed.

Ignatius to the Smyrnaeans 3.1-3: 1 For I know and believe that he was in the flesh even after the resurrection. 2 And when he came to those who were with Peter, he said to them, "Reach out, touch me and see that I am not a bodiless daimon." And immediately they touched him and believed, having been intermixed with his flesh and spirit. For this reason they also despised death, for they were found to be beyond death. 3 And after his resurrection he ate and drank with them as a fleshly being, even though he was spiritually united with the Father.

This mystic encounter may also be reflected in the transfiguration itself:

2 Peter 1.16-18: 16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased" — 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.

Apocalypse of Peter 4-5: 4 And the Lord added and said: "Let us go unto the mountain [and] pray." 5 And going with him, we the twelve disciples besought him that he would show us one of our righteous brethren that had departed out of the world, that we might see what manner of men they are in their form, and take courage, and encourage also the men that should hear us.

Second, for patterns #1-2, Mark had the information found in one of the Pauline epistles:

Galatians 2.1-21: 2 Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. 2 It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain. 3 But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. 4 But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage. 5 But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you. 6 But from those who were of high reputation (what they were makes no difference to me; God shows no partiality) — well, those who were of reputation contributed nothing to me. 7 But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised 8 (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), 9 and recognizing the grace that had been given to me, James and Cephas/Peter and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. 10 They only asked us to remember the poor — the very thing I also was eager to do. 11 But when Cephas/Peter came to Antioch, I opposed him to his face, because he stood condemned. 12 For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. 13 The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. 14 But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas/Peter in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? 15 We are Jews by nature and not sinners from among the Gentiles; 16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. 17 But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! 18 For if I rebuild what I have once destroyed, I prove myself to be a transgressor. 19 For through the Law I died to the Law, so that I might live to God. 20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 21 I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly."

Notice that both Cephas' fickle nature, whereby he starts off well (by acting according to the precepts of the gospel) but finishes poorly (by abandoning this course of action as soon as someone objects), and his membership in a group of three important men (James, Cephas, John / Peter, James, John) are on display here. I suggest that this information, whether from the epistle itself or from historical memory of the conflict in the church, is Mark's source both for Peter's character and for his association with James and John in the gospel of Mark. The stories themselves are probably just legend; Matthew, Luke, and John added legendary stuff to what they found in Mark, after all, so it seems likely that Mark and the tradents before him added legendary stuff of their own, as well. But the source for the first two patterns, I think, was this information from Galatians.

In fact, his source was probably the epistle to the Galatians itself, rather than merely an historical memory of the incidents recorded therein. Once one realizes that Paul's after-the-fact lecture to Cephas in this passage in Galatians could apply to the entire Galatian church, it is easy to take the rest of the epistle and apply it to Cephas. Compare the following passages, then:

Mark 4.16-17: 16 In a similar way these are the ones on whom seed was sown on the rocky places [τὰ πετρώδη], who, when they hear the word, immediately receive it with joy; 17 and they have no firm root in themselves, but are only temporary; then, when affliction or persecution [διωγμοῦ] arises because of the word, immediately they fall away [σκανδαλίζονται, "are scandalized"].

Mark 8.34: 34 And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross [σταυρὸν] and follow Me."

Galatians 5.7: 7 You were running well; who hindered you from obeying the truth?

Galatians 5.11: 11 But I, brethren, if I still preach circumcision, why am I still persecuted [διώκομαι]? Then the stumbling block [σκάνδαλον, "scandal"] of the cross [σταυροῦ] has been abolished.

These observations really apply only to those pericopes in which Mark calls our disciple Peter. Those early pericopes in which he calls him Simon are not quite as easy to deal with. It may be that the calling of the first disciples is meant to be the start of Peter's "rocky" pattern, since Peter comes "immediately" when Jesus calls, and the seed on rocky soil is said to spring up "immediately" in the parable of the sower; but, on the other hand, Mark uses this adverb a lot, twelve times in the first chapter alone (!), and it is not always easy to tell when he really means something by it. The interpretation of the parable of the sower says that people receive the word immediately, with joy, but no emotion at all is either implicit or explicit in the calling of Simon and his brother Andrew in Mark 1.16-20. The "rocky" pattern is not nearly as easy to discern here as in the other pericopes, where it veritably pops off the page. And the healing of Simon's mother-in-law seems fairly devoid of any patterning that I can discern.

The disciple Andrew may come in here as a sort of wild card that I have not yet quite figured out. He is present, not only at the calling of the first disciples, but also at the Olivet discourse, which would otherwise have belonged to Peter, James, and John alone. At any rate, only the Peter pericopes in Mark are immediately susceptible to the three patterns I have sketched out above; the Simon pericopes, not so much.

My overall impression of the course of events is as follows:
  1. Peter/Cephas is known in the church for having received a special revelation of Jesus Christ.
  2. Paul pens his epistle to the Galatians, with information about how Peter/Cephas belongs to a triumvirate along with James and John and about how Peter/Cephas can be a bit flaky about his convictions.
  3. At least a generation later, Mark and/or his tradents glean information about Peter/Cephas from church memory and from the epistle to the Galatians, writing it into the gospel in the form of legends about this famous figure. It is striking that men of the triumvirate in Galatians and of the triumvirate in Mark bear the same names, and I do not think this is coincidental; the pillars came first, and Mark wrote the sons of Zebedee into scenes simply in order to round off the threesome. Mark has assumed (whether correctly or incorrectly) that Peter is the same man as Cephas. Andrew is a wild card I am not sure about yet. None of the Peter pericopes can be safely assumed to transmit historical information; the Simon pericopes are less clear on this point.
  4. Matthew, Luke, John, and others continue to add incidents and sayings involving Peter/Cephas to the gospel record, each in accordance with his own view of this figure. Matthew follows the pattern of Mark, and saves Peter together with the rest of the disciples in chapter 28, while Luke and John both devise a pattern more fitting for a great church leader than for the spineless wimp whom Paul reprimands in Galatians, a pattern which emphasizes the restoration after the falling away.
Ben.

PS: For ease of reference, here is the parable of the sower:

Matthew 13.3-23: 3 And He spoke many things to them in parables, saying, "Behold, the sower went out to sow; 4 and as he sowed, some seeds fell beside the road, and the birds came and ate them up. 5 Others fell on the rocky places [τὰ πετρώδη], where they did not have much soil; and immediately they sprang up, because they had no depth of soil. 6 But when the sun had risen, they were scorched; and because they had no root, they withered away. 7 Others fell among the thorns, and the thorns came up and choked them out. 8 And others fell on the good soil and yields a crop, some a hundredfold, some sixty, and some thirty. 9 He who has ears, let him hear." 10 And the disciples came and said to Him, "Why do You speak to them in parables?" 11 Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. 12 For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. 13 Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14 In their case the prophecy of Isaiah is being fulfilled, which says, 'You will keep on hearing, but will not understand; you will keep on seeing, but will not perceive; 15 for the heart of this people has become dull, with their ears they scarcely hear, and they have closed their eyes; otherwise they would see with their eyes, hear with their ears, and understand with their heart and return, and I would heal them.' 16 But blessed are your eyes, because they see; and your ears, because they hear. 17 For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. 18 Hear then the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. 20 The one on whom seed was sown on the rocky places [τὰ πετρώδη], this is the man who hears the word and immediately receives it with joy; 21 yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. 22 And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. 23 And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty."

Mark 4.2-20: 2 And He was teaching them many things in parables, and was saying to them in His teaching, 3 "Listen to this! Behold, the sower went out to sow; 4 as he was sowing, some seed fell beside the road, and the birds came and ate it up. 5 Other seed fell on the rocky ground [τὸ πετρῶδες] where it did not have much soil; and immediately it sprang up because it had no depth of soil. 6 And after the sun had risen, it was scorched; and because it had no root, it withered away. 7 Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop. 8 Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold." 9 And He was saying, "He who has ears to hear, let him hear." 10 As soon as He was alone, His followers, along with the twelve, began asking Him about the parables. 11 And He was saying to them, "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, 12 so that while seeing, they may see and not perceive, and while hearing, they may hear and not understand, otherwise they might return and be forgiven." 13 And He says to them, "Do you not understand this parable? How will you understand all the parables? 14 The sower sows the word. 15 These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. 16 In a similar way these are the ones on whom seed was sown on the rocky places [τὰ πετρώδη], who, when they hear the word, immediately receive it with joy; 17 and they have no firm root in themselves, but are only temporary; then, when affliction or persecution [διωγμοῦ] arises because of the word, immediately they fall away [σκανδαλίζονται, "are scandalized"]. 18 And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, 19 but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. 20 And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold."

Luke 8.4-15: 4 When a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable: 5 "The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up. 6 Other seed fell on rocky soil [τὴν πέτραν], and as soon as it grew up, it withered away, because it had no moisture. 7 Other seed fell among the thorns; and the thorns grew up with it and choked it out. 8 Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great." As He said these things, He would call out, "He who has ears to hear, let him hear." 9 His disciples began questioning Him as to what this parable meant. 10 And He said, "To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that seeing they may not see, and hearing they may not understand. 11 Now the parable is this: the seed is the word of God. 12 Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved. 13 Those on the rocky soil [τῆς πέτρας] are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. 14 The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity. 15 But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance."

Thomas 9: 9 Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."

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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by John2 »

Ben wrote:
My overall impression of the course of events is as follows:

1.Peter/Cephas is known in the church for having received a special revelation of Jesus Christ.
2.Paul pens his epistle to the Galatians, with information about how Peter/Cephas belongs to a triumvirate along with James and John and about how Peter/Cephas can be a bit flaky about his convictions.
3.At least a generation later, Mark and/or his tradents glean information about Peter/Cephas from church memory and from the epistle to the Galatians, writing it into the gospel in the form of legends about this famous figure. It is striking that men of the triumvirate in Galatians and of the triumvirate in Mark bear the same names, and I do not think this is coincidental; the pillars came first, and Mark wrote the sons of Zebedee into scenes simply in order to round off the threesome. Mark has assumed (whether correctly or incorrectly) that Peter is the same man as Cephas. Andrew is a wild card I am not sure about yet. None of the Peter pericopes can be safely assumed to transmit historical information; the Simon pericopes are less clear on this point.
4.Matthew, Luke, John, and others continue to add incidents and sayings involving Peter/Cephas to the gospel record, each in accordance with his own view of this figure. Matthew follows the pattern of Mark, and saves Peter together with the rest of the disciples in chapter 28, while Luke and John both devise a pattern more fitting for a great church leader than for the spineless wimp whom Paul reprimands in Galatians, a pattern which emphasizes the restoration after the falling away.
I buy all of that. I think you've hit the nail on the head. I would only add that I now lean towards the idea that Mark assumed incorrectly that Peter is the same man as Cephas.

Picturing Cephas even being in Antioch, let alone waffling on purity issues, brings up too many questions. I asked on another thread, would a pillar ever really "live like a Gentile and not like a Jew" (Gal. 2:14)? And in the other references to Cephas in Galatians Paul sees him when he goes to Jerusalem (1:18, 2:1), and James sends people to Antioch (presumably from Jerusalem) instead of going there himself, so Cephas would differ from James in that respect as well. And why would James need to send anyone to Antioch on his behalf if there was already another pillar there? Wouldn't Cephas' authority as a pillar be equal to James' (and overrule the people that James sent)? Did James have more authority than Cephas? How/why, if so? And why would the pillar Cephas be "afraid of those who belonged to the circumcision group" (Gal. 2:12)? Why would Cephas have been "esteemed as a pillar" (an estimation Paul himself does not share: "whatever they were makes no difference to me; God does not show favoritism") by "the circumcision group" if he was so flaky about purity issues? It just doesn't smell right to me.
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by spin »

John2 wrote:I would only add that I now lean towards the idea that Mark assumed incorrectly that Peter is the same man as Cephas.
What makes you think the writer(s) of Mark knew anything about Cephas? There is no mention of Cephas in the gospel.
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by Ben C. Smith »

spin wrote:
John2 wrote:I would only add that I now lean towards the idea that Mark assumed incorrectly that Peter is the same man as Cephas.
What makes you think the writer(s) of Mark knew anything about Cephas? There is no mention of Cephas in the gospel.
John is responding to my somewhat lengthy argument that either Mark or the tradents before him either knew of the events described in Galatians 2 or possessed the epistle itself and used that information to craft Peter's character and key moments as they appear in the gospel of Mark. This was part of a demonstration that this gospel offers no securely historical information about either Peter or Cephas (without, however, having to decide their identity or nonidentity). In those either/or scenarios, I did not give a preference for whether it was the final author of the gospel or one of its tradents who introduced Peter in legendary form, but I did opt for personal knowledge of the epistle to the Galatians. However, that personal knowledge was a secondary point, and I am quite willing to be shown otherwise.
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by andrewcriddle »

Ben C. Smith wrote:After staring at these materials for a few days now, I have developed some distinct opinions about them. Some of these opinions are informed by The Rock on Rocky Ground, by Mark Goodacre; others are completely my own.

I will be focusing here, at least for the time being, upon what Simon/Peter/Cephas is said to have said and done during Jesus' tenure on earth, up to and including the resurrection appearances; all such episodes will be treated in this post; I will skip none of them. I will also be assuming the theory of Marcan priority. If someone wishes to contest this viewpoint, he or she will have to do a separate analysis.

Based on the materials, I do not think that the gospels of Matthew, Luke, John, Peter, or Thomas know anything solid about the historical Peter that they have not derived either from earlier gospel materials such as the gospel of Mark or from the process of building a legend around this figure. Nor do the Apostolic Fathers. I am persuaded of this position by how easy it seems to have been either to add Peter to episodes which originally described, at best, all of the disciples as a group or to give him an obviously legendary role in new material.
Hi Ben

To clarify: Are you saying that the claim in John 21 and in the Apostolic Fathers that Peter died as a martyr was not based on any genuine historical tradition ? (Or are you just saying that the gospels of Matthew, Luke, John, Peter, or Thomas etc did not know anything solid about Peter during Jesus' life beyond what is found in Mark ?)

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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by spin »

Ben C. Smith wrote:
spin wrote:
John2 wrote:I would only add that I now lean towards the idea that Mark assumed incorrectly that Peter is the same man as Cephas.
What makes you think the writer(s) of Mark knew anything about Cephas? There is no mention of Cephas in the gospel.
John is responding to my somewhat lengthy argument that either Mark or the tradents before him either knew of the events described in Galatians 2 or possessed the epistle itself and used that information to craft Peter's character and key moments as they appear in the gospel of Mark. This was part of a demonstration that this gospel offers no securely historical information about either Peter or Cephas (without, however, having to decide their identity or nonidentity). In those either/or scenarios, I did not give a preference for whether it was the final author of the gospel or one of its tradents who introduced Peter in legendary form, but I did opt for personal knowledge of the epistle to the Galatians. However, that personal knowledge was a secondary point, and I am quite willing to be shown otherwise.
I've been working on the notion that Gal 2:7b-8 is an interpolation. If that is true, then it is possible that our Marcan writer(s) had a Galatians letter that did not mention Peter at the time and there was no reason for the gospel writer(s) to need to deal with this Cephas person. He shows/they show no interest in anyone else in the Pauline letters....
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by Ben C. Smith »

andrewcriddle wrote:To clarify: Are you saying that the claim in John 21 and in the Apostolic Fathers that Peter died as a martyr was not based on any genuine historical tradition ? (Or are you just saying that the gospels of Matthew, Luke, John, Peter, or Thomas etc did not know anything solid about Peter during Jesus' life beyond what is found in Mark ?)
Everything I said relates specifically and only to events during Jesus' life up to and including the resurrection appearances. I have no firm opinion as yet on anything to do with his career after that; and, if you have any light to shed on Peter's traditional martyrdom in Rome, I would be happy to listen.

(I know the notice in John 21 comes during a resurrection appearance, but it is a claim about things to come much later in Peter's life; as such, that claim did not fall under my purview for the post you are responding to.)
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by Ben C. Smith »

spin wrote:I've been working on the notion that Gal 2:7b-8 is an interpolation.
Same here.
If that is true, then it is possible that our Marcan writer(s) had a Galatians letter that did not mention Peter at the time and there was no reason for the gospel writer(s) to need to deal with this Cephas person. He shows/they show no interest in anyone else in the Pauline letters....
Sure, but there is still the matter of the triumvirate. Mark repeatedly mentions an inner circle consisting of Peter, James, and John; and Galatians has three pillars called James, Cephas, and John. No matter how many of the same men are involved in both groups, I am doubtful that this double triumvirate of names is a coincidence. If both groups are historical, then so be it. If, however, one of the groups was modeled on the other, then it virtually has to be the Petrine group being modeled on the one with Cephas, and that means somebody must have made the connection between Peter and Cephas before the Petrine group was founded (in a literary sense).

Add to this the twin observations that (A) Cephas is portrayed in Galatians as having started well with respect to the gospel, from Paul's perspective, and ended poorly, again from Paul's perspective, and that (B) Peter famously shares this same characteristic of starting well and ending poorly in Mark, and I guess I begin to suspect that Mark is presuming a connection between Cephas and Peter.
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Re: Inventory of references to Simon/Symeon, Peter, and Ceph

Post by robert j »

Ben, an interesting analysis throughout the thread, thanks.

Other than a minor quibble or two, I agree with most of your “overall impression of the course of events” here.

That is, except for what seems to me a squishy use of “the church”.

(highlighting mine ----)
Ben C. Smith wrote:My overall impression of the course of events is as follows:
  1. Peter/Cephas is known in the church for having received a special revelation of Jesus Christ.
  2. Paul pens his epistle to the Galatians, with information about how Peter/Cephas belongs to a triumvirate along with James and John and about how Peter/Cephas can be a bit flaky about his convictions.
  3. At least a generation later, Mark and/or his tradents glean information about Peter/Cephas from church memory and from the epistle to the Galatians, writing it into the gospel in the form of legends about this famous figure. It is striking that men of the triumvirate in Galatians and of the triumvirate in Mark bear the same names, and I do not think this is coincidental; the pillars came first, and Mark wrote the sons of Zebedee into scenes simply in order to round off the threesome. Mark has assumed (whether correctly or incorrectly) that Peter is the same man as Cephas. Andrew is a wild card I am not sure about yet. None of the Peter pericopes can be safely assumed to transmit historical information; the Simon pericopes are less clear on this point.
  4. Matthew, Luke, John, and others continue to add incidents and sayings involving Peter/Cephas to the gospel record, each in accordance with his own view of this figure. Matthew follows the pattern of Mark, and saves Peter together with the rest of the disciples in chapter 28, while Luke and John both devise a pattern more fitting for a great church leader than for the spineless wimp whom Paul reprimands in Galatians, a pattern which emphasizes the restoration after the falling away.
Ben.
In item #1, what “church” are you referring to?

In item #3, is there really any need for “church memory” here? Did Mark, other than his fertile imagination, need any more than Paul’s letters for the triumvirate?

As for Andrew, I’m just spit-balling here. But with Mark prone to cleverness, and Andrew as the next most important disciple after the triumvirate --- I wonder if it’s just a coincidence that the name can be seen as meaning a generic “men”?
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