Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
What was the role of Peter in the ministry of Jesus
The ministry and contribution of Apostle Peter
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: What was the role of Peter in the ministry of Jesus
Simon Peter was a conflicted but loyal follower of Jesus. In the beginning, Peter relied on his own impulses rather than the authority of Christ. He recognized who Jesus was but his weak faith denied any relation with him. In Jesus’ crucifixion and Peter’s denial, the meaning of humility and the suffering lead Peter to who Jesus truly was. Jesus asked his disciples, “Who do you say that 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 Christ, the Son of the Living God.” (Matthew 16.13-16) The teachings of the Pharisees and Sadducees changed the opinion of Jesus’ identity …show more content…
When Peter remembered the warning of the Lord, he wept bitterly and realized his sunken situation. A resuscitated Jesus restored Peter to His work,“Feed My lambs - shepherd My sheep.” In Jesus’ command, Peter spoke to the early Gentile converts in his first letter. The purpose in the first letter encouraged fellow Christ followers to stand firm in persecution, secure heavily inheritance, act in holy behavior and to be honorable in a pagan society. (Davids, Peter H.“1st Peter.”Eerdmans Dictionary Of The Bible) In his letter, Peter exposed the themes of eschatological security in God and the duty and identity of living as a child of God. The example of Jesus’ suffering is also exposed in the first letter of Peter as an event that personally changed the Apostle,“ Praised be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead.”(1.3) In Peter’s weakness, Jesus saved him and placed him as the rock for the church. Jesus instructed Peter of the dangers of human desires that go against the will of God.(2.11)
The outstanding theme of the Apostle Peter’s first letter is the paradoxical situation of Jesus’ followers. A person with seemingly self-contradictory qualities cannot conform to God’s will and submit to human authorities established by God. Divine “testing” and the purity constancy of faith derive from the estrangement of society and the union with God. Peter calls Christians to be submissive and ultimate servants of The One who has called them to His grace. The context of 1st Peter highlights Peter’s appreciation and comprehension of Jesus’
b) Biblical Foundation Many question if Jesus ever claimed to be God. First, Jesus claimed to be the unique Son of God, resulting in the Jewish leaders stoning Him ‘because you,’ the leaders said, ‘a mere man, claim to be God’ (John 10:33). On another occasion, a High Priest asked him: ‘Are you the Christ, the Son of the Blessed One?’ to which Jesus replied ‘I am, and you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’ (Mark 14:61-62). Jesus also claimed to possess the same attributes of God. In the Bible, Jesus has never been recorded saying the exact words, “I am God.” However, Jesus’ original spectators seemed to think He said “I am the Father.” They were even ready to kill Him right there. The controversy is: Jesus didn’t have to say the specific words “I am God,” to claim this. Jesus did, however,...
will be referred to as ‘Peter’ in this essay which is in line with the
From observing Peter in school, what do you think was the function of his inappropriate behaviors? Justify your response with examples from the
First Peter has been called by some the "epistle of hope." The book of First Peter is a very encouraging and also doctrinal text for Christians today. It tells us to have courage in our daily lives as Christians and gives us reasons why we should have perseverance. First Peter also tells us how we should treat each other in our relationships as brothers and sisters in Christ. As we strive to live with God by our side, this book also tells us that suffering will occur in our lives and how we should deal with those struggles. This book of only 105 verses is filled with words that give a remarkable sense of hope.
“ ‘Certainly you are also one of them, for your accent betrays you.’ ” Then [Peter] began to curse, and swore an oath, “ ‘I do not know the man!’ ” (The Oxford Annotated Bible with Apocrypha, Mathew. 73, 74). Strong and bold, Peter swore to never disown Jesus; however, Peter lied to himself, Jesus, and the other disciples. Moreover, Peter, acting greedy and selfish, chose not to suffer with Jesus, yet escape freely. In other words, lying to the people and disowning Jesus, Peter proved to be self-serving. Realizing his mistakes, Peter devoted his life and love to the Lord, purifying himself from the sins he committed. Similarly, in Puritan society, Puritans initially were seemingly self-serving people, fighting for their chance at being predestined.
In transition, the last two lines of the verse “Be of sin the double cure; Save from wrath and make me pure.” (850), are very significant. They capture the fulfillment of Old Testament prophesies and refer to what is often called the double imputation. In this, our sins were laid upon the pure, unblemished Christ, which he then in turn absorbed the punishment of God’s wrath for the sake of mankind. The relationship between Toplady’s concepts and biblical verse are once again evident in this encounter. Referring back to the Bible for an explanation, the first book of Peter reads: Who his own self bare our sins in his own body on the tree, that we, having dead to sins, should live unto righteousness: by whose stripes ye were healed. (The Holy Bible, 1 Pet. 2:24) This passage correspondingly defines double imputation as being a justification by grace through faith alone. Therefore, loosely translated,
‘So Peter opened his mouth and said “Truly I understand God shows no partiality”’ (Acts 10:34)
This section is one of the most difficult to interpret and translate in the entire New Testament, but it must be viewed and understood in the context of the book of 1 Peter and the entire Bible. We have broken verses 13-22 into two sections for the purpose of this essay, but when Peter wrote them, they were not sections, but a whole thought. He is simply continuing the thoughts of the 5 verses we just discussed. He says in verse 17 it is better to suffer for doing what is right than for doing what is wrong, and continues in verse 18 with the example Christ set by suffering unjustly for God's glorious purposes. His victory came through unjust suffering. Verse 18 is the doctrinal justification for verses 13-17, and is the finale to Peter's section on the unjust suffering of believers. This doctrinal justification is what gives the believer confidence in the face of persecution. Knowing Christ's suffering led to His victory gives assurance to believers that their suffering will a...
... answer is enough for Jesus. He says to Peter, “Follow me!” and Peter goes on to become the head of the Church.
I know who you are—the Holy One of God?’” and again in 3:11, “whenever the impure spirits saw him, they fell down before him and cried out, ‘You are the Son of God’”. The disciples are ignorant to fact that the man who called them to drop everything and follow him was the Messiah. Peter properly identifies Jesus in chapter 8 when Jesus asks who they believe he is, but later when Jesus goes into the details of his death Peter denies it and Jesus addresses him as Satan. This is also the point in which Jesus says, “take up your cross and follow me” meaning that they too will
When Jesus asked his disciples about what people thought about him, they answered that some considered Jesus to be e prophet, some - John the Baptist. But Jesus wanted his disciples to understand his mission, the reason why God brought him to Earth. That is why it was important for him to make sure that people realize who he is and that his sayings are vital for the whole mankind. Jesus was the Messiah, the anointed one, above all other prophets. He was sent to suffer for the all human beings and the reasons why his suffering was necessary are described in Mark's Gospel 8:27-9:1.
...ctions. Peter answered with the Spirit. The power by which the crippled man was healed was that of Jesus of Nazareth. Not only that, but Peter accused the Sanhedrin of responsibility for rejecting and killing Christ. He also noted God’s power in raising Jesus from the dead. Peter’s speech to the Sanhedrin summarizes his other two sermons. Although they were unable to deny the apostolic miracle, the Sanhedrin felt compelled to stop the apostolic preaching. Before the power of God that transformed unschooled, ordinary men into powerful proclaim of the gospel, the Sanhedrin was unable to punish the apostles. This chapter ends with a report of the church’s prayer in gratitude for God’s deliverance of the apostles from the Jewish authorities.
The essay endeavours interpret 1 Peter 1:1-10 with regard to the social location, literary characteristics and the reception of the text. The hermeneutical process serves as point of departure and provides the framework wherein the text is interpreted.
The intent of this essay is to examine the similarities between the letters of II Peter and Jude. These similarities will be based on the purpose and the main issues addressed in each letter. The majority of the similarities appear in II Peter 2 and Jude 1-18, so these are the areas that will be expounded on and receive the most focus. Any verse or verses in both letters that are extremely similar and almost identical, will be also be brought to attention, and briefly focused upon. By the end of this essay the reader will be able to identify and recognise the similarities between the letters of both II Peter and Jude.
Awwad,Johnny 2011. From Saul to Paul: The Conversion of Paul the Apostle. Theological Review vol 32, pgs 1-14