PETER, ST., the Apostle who is referred to in the New Testament by several names. Most commonly he is called Peter, but we also find Simon, Simon Peter, Cephas, and once Symeon. We may infer that the Apostle's name was the common Hebrew "Symeon" (iiyo) which was generally rendered by the Greek "Simon" (Iittcov) ; he also received the title "Cephas" (Kra) which was Graecized according to the sense of "stone" or "rock" into "Peter" (ifirpos). There is no certain evidence that either "Cephas" or "Peter" was already in use as a proper name. The bestowal of the name Cephas is mentioned by Mark in con nection with the sending forth of the twelve (iii. 16), by Matthew in connection with Peter's confession at Caesarea Philippi (xvi. 18), and in the fourth gospel in connection with the first call of Simon near the scene of John's baptizing (i. 42).
The gospels agree in representing St. Peter as the most prominent of the disciples during the min istry of Jesus. He is mentioned Ly Mark 23 times, by Matthew 24 times, by Luke 27 times, by John 39 times, and 182 times in the whole of the New Testament. Together with the sons of Zebedee, he formed an inner circle among the disciples, and was constantly in the company of the Master. Thus he is mentioned as present on several notable occasions such as the raising of Jairus' daughter (Mark v. 22 sqq. and parallels), the Transfigura tion (Mark ix. 2 sqq. and parallels), and in the Garden of Geth semane (March xiv. 32 and parallels). Early tradition (Papias) makes Peter the ultimate source of the Marcan narrative, to which Matthew and Luke were indebted. If so, the frequency of Peter's appearances may be partly explained ; but it is Matthew rather than Mark who exalts Peter, and there is no reason to doubt that he was indeed the leader of the Twelve.
Of his earlier history nothing is known. In Matthew xvi. 17 he is called "Simon Barjona" (i.e., Simon Son of Jonas), whereas in John i. 42 and xxi. 15 he is referred to as "Simon son of John." Jonas and John are quite distinct names, but among Greek-speaking Christians the confusion would not be difficult. He was married and lived in a house at Capernaum with his brother Andrew and his mother-in-law (Mark i. 29). His occu pation was that of a fisherman, and Luke says he was in partner ship with James and John.
The synoptic gospels describe the call of Peter to discipleship as taking place by the Lake of Galilee (Mark i. 16 sqq., Matt. iv. 18 sqq., Lk. v. 1. sqq.). No explanation is given of the suddenness of the call or of the ready response which it evoked. But the fourth gospel represents the earliest disciples of Jesus as previously disciples of John the Baptist and as leaving John to follow Jesus. One of these disciples was Andrew, who brought his brother Simon to Jesus with the announcement, "We have found the Messiah," and Jesus received him with the words "Thou shalt be called Cephas," which is by interpretation Peter. It is difficult to accept this account wholly as it stands, for the synop tic gospels make it plain that the disciples did not at first regard their Master as the promised Messiah ; but it may embody a genuine tradition that the disciples had been connected with John's work, and thus explain why on a later occasion Peter was so ready to obey the call of Jesus. On the other hand it is possible that the account of the fourth gospel is coloured by a desire to minimize the importance of the Baptist save as a forerunner of the Christ. It is not improbable that a rival sect of the Baptist persisted to the end of the first century (Acts xviii. 25), and it was for that reason that the author of the fourth gospel omitted to mention John's independent work, and represented him as surrendering his disciples to Jesus.
Mark and Matthew agree closely in their accounts of the call of Simon and Andrew, and both quote the saying, "I will make you fishers of men." Luke has a good deal of non-Marcan material, and his account differs considerably. He places the visit to Caper naum and the healing of Simon's mother-in-law before the call to Simon, and he connects the call with the story of the miraculous draught of fishes which appears in the fourth gospel after the resurrection (John xxi.). If the story of the miraculous draught arose from the prophecy that Peter should catch men, Luke's arrangement is in a sense justified. According to John the catch numbered i53—probably men of every race whom Peter was to attract by his teaching.