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In addition to the reminiscences from Peter that we studied in Part I, please consider the following additional statements from Peter in his epistles that have a correlation to some saying, person, or event in the personal ministry of the Lord Jesus Christ.
Redeemed…With the Precious Blood of Christ.  I Pet. 1:18-19
“Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.”  Peter first learned from his brother Andrew that Jesus was the Messiah.  Andrew was present when John the baptist said, “Behold, the lamb of God which taketh away the sin of the world” (John 1:29,36).  Andrew first finds Peter and brings him to Jesus.  Peter is immediately drawn to Christ and becomes a follower of Jesus (John 1:40-42).  Peter was persuaded that forgiveness of sins was found in Jesus Christ.  Peter associates baptism into Christ with salvation for this very reason. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (I Pet. 3:21).  On the day of Pentecost, Peter stated the same requirement, baptism into Christ, for the remission of sins (Acts 2:38).  Forgiveness is achieved through the atoning power of the blood of Christ.  We are redeemed by the blood of Christ when we are baptized into Christ and our sins are washed away (Acts 22:16).
Clothed With Humility.  I Pet. 5:5,6 and 3:4.
“Likewise, ye younger, submit yourselves unto the elder, Yea, all of you be subject one to another, and be clothed with humility: for God resists the proud, and giveth grace to the humble.  Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.”  Peter learned humility at the feet of Jesus (John 13:1-17).  In the upper room, Jesus taught His disciples that the servant is not greater than his lord (John 13:16).  In Peter’s statement, the word ‘clothed’ is singular.  Why associate clothing with humility?  When Jesus prepared to wash His disciples’ feet (including Peter’s), He girded Himself with a towel.  Jesus left them an example.  In the memory of this example, Peter remembered, “clothed with humility” (he can see His Lord girded with a towel).  How much more powerful Peter’s words become in the Epistle, when we see the correlation with the lesson taught by the Lord on humility in the upper room discourses.  Humility is lowliness of mind.  It is the grace of the human heart tuned to God’s greatness and goodness and overwhelmed thereby.
The End of All Things is At Hand.  I Pet. 4:7.
“The end of all things is at hand: be ye therefore, sober, and watch unto prayer.”  Peter, Andrew, James and John once sat with the Lord on the Mount of Olives over against Jerusalem.  The Lord prophecies of the destruction of Jerusalem (Matt. 24).  The end of the outward aspects of the Jewish religion was in view.  The temple would be destroyed.  The city of Jerusalem would be destroyed. Jesus told His disciples to ‘watch’ and ‘pray’ (Matt. 24:42; Luke 21:36).  Peter could not possibly forget such an occasion and the sayings of Jesus.  Now, regarding the destruction of Jerusalem (the end of all things), he warns his readers to watch and pray.  Jesus brought an end to the Mosaical Law at His death (Col. 2:14; Heb. 8; 9:16-17).   An end to the outward aspects of the Jewish religion occurred as Jesus predicted in 70 A.D.   This is a significant prophecy by the Lord and confirms that He is truly a prophet of God.  Peter’s own veracity must be included in the analysis.
Living Stone.  I Pet. 2:4-10.
“To whom as unto a living stone, disallowed indeed of men, but chosen of God, and precious.” Peter states that Jesus is a living stone chosen by God.  Jesus is also the stone of stumbling and rock of offense rejected by the builders, but made the head of the corner by God.  Peter’s words are reminiscent of Jesus’ statement in Matthew 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”  The rock was not Peter.  The rock was Christ (Peter’s confession that Jesus was the Christ the Son of God–Matt. 16:16).  Jesus Christ is the foundation of the church and no other (I Cor. 3:11).  Jesus also said, “Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: This is the Lord’s doing, and it is marvelous in our eyes?” (Matt. 21:42).  Jesus was quoting from Psa. 118:22-23. He applies this Old Testament passage to Himself. Peter’s words are reminiscent of the teaching of Jesus.  Notice, the Old Testament Scripture and its fulfillment is readily seen by Peter and becomes a part of his preaching.  In Acts 4:11, Peter speaking of Jesus says, “This is the stone which was set at nought of you builders which is become the head of the corner.” The corner stone was the most important stone in the construction of a building.  Peter knows who the rock is, yes, “the chief corner stone” and it is not him. It is Jesus Christ!
Ye Were As Sheep Going Astray.  I Pet. 2:25.
Peter is keenly aware of the imagery of a lost sheep.  When Peter denied the Lord three times, he was the lost sheep who had gone astray.  Later, he was reconciled to Jesus when he affirmed his love for the Lord three times (John 21:15-23).  Peter had heard the parable of the Lost Sheep (Luke 15:3-7).  He had heard the discourse of Jesus on the Good Shepherd (John 10).  These images and lessons from Jesus were firmly fixed in his mind.  Peter knows who the sheep are and who the Shepherd and Bishop of souls is.  In I Pet. 5:2-4, Peter uses the imagery again.  “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.  And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”  In the process of reconciling Peter, Jesus told him three times, “feed my sheep,” “feed my sheep,” “feed my lambs.”  Peter, in his position as an apostle and elder in the Lord’s church had the opportunity to fulfill this imperative.  As an elder, he put himself in the proper relation to Jesus, the chief Shepherd.  He speaks as an elder to other elders simply, lowly, and affectionately.
Suffering For Christ’s Sake.
Jesus taught repeatedly that the apostles would suffer for His name’s sake (Matt. 10:21-31; Matt. 5:11-12).  Peter also taught repeatedly that Christians would suffer for righteousness’ sake.  Peter was an eyewitness to the sufferings of Jesus Christ (I Pet. 5:1).  Peter spoke of manifold temptations (I Pet. 1:5-6).  He speaks eloquently of the example of Jesus in facing suffering (I Pet. 2:19-20; 21-25).  He speaks of the joy in knowing that we are suffering for righteousness’ sake which reflects closely the words of Jesus in Matt. 5:11-12 (I Pet. 3:14-15).  He warns against suffering for sinful conduct (I Pet. 4:13-16).  He encourages Christians to face suffering with stability and strength (I Pet. 5:10) because it produces spiritual depth and maturity.  The crown of glory follows those who suffer for Christ’s sake.  Peter learned to walk in the footsteps of Jesus  with regard to personal suffering and so must we.
We Were Eyewitnesses of His Majesty.  II Pet. 1:16-18.
Peter was an eyewitness of the majesty of the Lord at the Mt. of Transfiguration (Matt. 17:1-5).  Peter relates the impression made upon his heart when present with the Lord at this significant moment and he beheld the splendor of the glory of the Lord shine through His flesh.  Peter’s faith was grounded in historical fact.  He indicates that Jesus received glory and honor from God when God confessed His Son from the heavens: “This is my beloved Son, in whom I am well pleased, hear ye him.”  Peter, James and John were present along with Moses and Elijah who spoke to Jesus of His coming sufferings and death (Luke 9:31).  How could Peter forget this scene?  Now, he magnifies the name of Jesus by testifying to the truthfulness of His majesty!
Peter’s reminiscences give us many sacred connections to his personal contact and experiences with the Lord.  These often are interconnected with the Old Testament Scriptures and help to assure us of the truthfulness of that which is written.  Since faith is dependent upon the veracity of God’s word, we can be fortified in our own personal faith by studying these examples and what some have deemed to be undesigned coincidences.

Peter gives us reminiscences in his Epistles of significant events and sayings that occurred during the personal ministry of the Lord Jesus Christ.  The comparisons are between Peter in his writings and Peter when he was the Lord’s companion.  The comparisons aid in the interpretation of Peter’s writings.  They serve to emphasize the veracity of what he wrote and the inspiration of the Scriptures as a whole as comparisons are made between Peter’s Epistles and Matthew, Mark, Luke and John.
Jesus promised the apostles, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).  These sacred memories are part of the vital testimony of men who were eyewitnesses of the events and sayings of Jesus during His earthly ministry.  The remembrance is rooted in historical reality!  Consequently, the body of information given in the writings of these men is true.
Whom having not seen ye love.  I Pet. 1:8
The phrase found in I Pet. 1:8 certainly sounds like it was written by someone who had personally seen the Lord while addressing those who had not seen Him.  “Ye” is plural.  The ones that Peter is writing to have not seen the Lord.  Their love and faith in the Lord is not diminished by their having not seen Him in the flesh.  Peter continues, “In whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable.”  Isn’t this a most evident recollection of the words of Jesus to Thomas?  “Because thou hast seen me, thou hast believed: blessed are they that have not seen and yet have believed” (John 20:29).  Peter heard those very words spoken to Thomas by Jesus.  That scene never faded from Peter’s memory.  No doubt, it was in his mind as he wrote these very words in I Peter. An undesigned coincidence.
A lively hope by the resurrection of Jesus From the dead.  I Pet. 1:3
Peter’s memory of the resurrection of Jesus involved:  (1) He was an eyewitness of the resurrection of Jesus (Luke 24:34; I Cor. 15:5); (2) He possessed a vivid memory of this significant event; (3) Peter saw the empty tomb being the first to enter it after Jesus and risen from the dead (John 20:6); (4) Peter felt all of the despair which came before the resurrection in the events leading up to the crucifixion itself, and the days immediately following Jesus’ death; And, (5) Peter felt all of the power of the assurance of hope that came with the knowledge that Jesus was alive after being dead.  This new and living hope is what he is writing about in I Pet. 1:3.  “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.”  Again, Peter writes, “who by him (Christ-DS) do believe in God, that raised Him from the dead, and gave Him glory, that our faith and hope might be in God” (I Pet. 1:21).  Nowhere in the writings of any of the New Testament apostles and prophets is the expression of hope in connection with the resurrection of Christ so vivid.
Who is gone into heaven, and is on the right hand of God.  I Pet. 3:21,22
Not only was Peter an eyewitness of the resurrection of Jesus, but he also witnessed His ascension into heaven (Acts 1:10,11).  He writes, “The like figure whereunto even baptism doth also ow save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.”  The ascension of Jesus into heaven is His coronation.  Dan. 7:13-14.  Peter and Daniel both speak of His dominion.  This is the rule of Christ from heaven.  Peter’s statement agrees with the prophet Daniel and it also agrees with the historical facts thus establishing the veracity of his own words.
Fear God.  I Pet. 2:17
“Honour all men.  Love the brotherhood. Fear God.  Honour the king” (I Pet. 2:17).  Jesus used similar language when Peter was present.  The occasion was when Jesus called His apostles and gave them their commission.  In Matt. 10:2, Peter is named among them.  Then, in Matthew 10:28 Jesus said, “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy should and body in hell.”  The force of this precept regarding the fear of God and its momentous importance is perhaps seen when we contrast it to the fear of man.  Peter knew the fear of man.  This type of fear led him to deny Jesus three times!  Afterwards, he wept with bitter tears.  A sacred memory was born.  We must not separate Peter’s words from his personal life involving his fall, repentance, and reconciliation to Jesus.  Solomon declares that the whole duty of man is to fear God and keep His commandments (Eccl. 12:12-13).  Peter’s words once again harmonize with Old Testament prophets and the historical events surrounding the life of Christ.  Both factors undergird the truth of Peter’s own words.
Honor the king.  I Pet. 2:17
Peter was present with the Lord when Jesus gave the answer to the question, “Is it lawful to give tribute to Caesar, or not?”  (Matt. 22:17-22).  Jesus said, “Show me the tribute money: and they brought unto Him a penny–the silver denarius of the day–with the head of Tiberius on it.  “And he saith unto them, Whose is this image and superscription? They say unto him, Caesar’s. Then He said unto them, Render therefore unto Caesar the things which are Caesar’s and unto God the things that are God’s.  When they heard these words, they marveled, and left Him, and went their way.”  Peter emphasizes in his writings that Christians should obey government leaders. “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well” (I Pet. 2:13-14).
Cast All your care upon him.  I Pet. 5:7
In I Pet. 5:7, Peter captures the beauty of extreme care that God provides for His people.  “Cast all your care upon him, for he careth for you.”  We remember the eager, anxious, and impetuous nature of Peter who wrote these words.  Are these words not a remembrance of the Sermon on the Mount?  In Matt. 6:32-34, Jesus said, “Your Heavenly Father knoweth that ye have need of all these things; but seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you. Take no thought for the morrow; for the morrow shall take thought for the things of itself.”  Jesus refutes materialism by emphasizing spiritual reliance upon God.  We must choose where we will put our trust.  Will we trust in uncertain riches or in the living God?  The Old Testament prophet Jeremiah answers this question.  “Thus said the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departed from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.  Blessed is the man that trusteth in the LORD, and whose hope the LORD is.  For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jer. 17:5-8). A “heath” is an uncultivated, wilderness area.  The contrast between the two individuals, the one who trusts in man and the one who trusts in God is stark.  The one who trusts in man is impoverished.  The one who trusts in God is prosperous.  While the contrast/analogy is physical in nature, the meaning has spiritual implications.  The soul of man cannot prosper apart from God.
In Part II, we will continue this study.

Undesigned coincidences are a part of the overall argument for the inspiration and veracity of the Scriptures. They are an internal proof. Lydia McGrew has revived this argument from undesigned coincidences in her book Hidden in Plain View.  McGrew draws upon the past works of: William Paley, Horae Paulinae, John Blunt, Undesigned Coincidences, J. S. Howson, Studies in the Life of St. Peter; T. R. Birks, Horae Apostolicae, T. R. Birks, Horae Evangelicae; Stephen Jenner, The Three Witnesses; and James McDonald, The Life and Writings of St. John.
An undesigned coincidence is: “a notable connection between two or more accounts or texts that doesn’t seem to have been planned by the person or people giving the accounts.  Despite their apparent independence, the items fit together like pieces of a puzzle” (McGrew, p. 12).  An undesigned coincidence is a coincidence, it is not contrived and it appears undesigned in that the authors did not collude in the details of the accounts.  All undesigned coincidences in the Bible show that there is really only One Author of the Bible and that is, God (II Tim. 3:16).  Undesigned coincidences are a way of expressing intertextuality, that is, the Scriptures interconnect and so we say that Scripture is the best interpreter of Scripture.  Intertextuality demonstrates the integrity of the Scriptures and refutes the notion that Scripture contradicts itself.  Undesigned coincidences refute modernism which denies the inspiration of the Scriptures and they refute the notion that the Scriptures are fictional or mythical tales.  The details of Scripture are flawlessly harmonized and depict historical reality rather than myth.
In this study, we will consider the sayings of Jesus and Peter regarding the defilement in eating meats.
The Parable On Defilement
In Mark 7:15, Jesus said, “There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.”  These words were spoken by Jesus at Capernaum.  The Lord had come back from across the Sea of Galilee; and certain Pharisees, with some scribes from Jerusalem, visited Him, and found fault with His disciples for eating with unwashed hands.  This led Jesus to rebuke their hypocrisy by exposing that religion that consists of the observance of externals to the exclusion of internals.  Jesus then addressed the crowd and told them to hearken unto Him and understand.  “If any man hath ears to hear, let him hear.”
The Connection With Peter
Consider both Matthew 15:1-20 and Mark 7:1-23.  Both Matthew and Mark tell us the disciples afterward asked the meaning of the parable.  Mark 7:17 tells us that this conversation took place in the home of Simon and Andrew.  Peter asked the Lord to tell what the parable meant (Matt. 15:15).  Peter, as usual, was ready with his words and seems honestly eager for instruction.  Jesus said that what goes into a man’s mouth merely follows the physical laws and has no necessary effect on his character.  He further taught that evil thoughts and foul desires which come from the heart do defile morally and spiritually.  Only Mark adds the thought, “This he said, cleansing all meats,” (Mark 7:19).  Jesus taught that eating with unwashed hands does not defile a person.  In addition, he taught that all meats were clean (this would set aside Jewish dietary laws).  This actually did not take place until the Law of Moses was abrogated and a New Covenant was put into force at the death of Jesus (Col. 2:14) and the Law of Christ was probated by the apostles on the Day of Pentecost (Heb. 9:15-17).
Peter’s Vision in Acts 10
Now, let us move forward to the vision of Peter recorded in Acts 10.  Peter was in Joppa.  He went up on the housetop to pray about noon.  He became very hungry and would have eaten: but while they made ready, he fell into a trance.  He saw heaven open and a certain vessel descending unto him, as it had been a great sheet knit at the four corners and let down to the earth.  In the sheet were all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.  A voice commanded, “Rise, Peter, kill, and eat.”  But Peter said, “no Lord, for I have never eaten any thing that is common or unclean.”  The voice spake to him a second time, “What God hath cleansed, that call not thou common.” This was done three times and the vessel was received up again into heaven.  While Peter doubted in himself what the vision meant, three men sent from Cornelius in Caesarea to Joppa were at the gate of the house where Peter was staying.  In this text we have a lexical coincidence.  The same Greek word, katharizō found in Acts 10:15 was also used by Mark in Mark 7:19. Peter was instructed by an angel to go with the men from Cornelius to Caesarea “nothing doubting” (Acts 10:20).  Peter instructs Cornelius and his household in the gospel of Christ.  Cornelius and his household were Gentiles and this is the first time that the Gentiles were afforded the opportunity to hear the gospel of Christ, believe it and obey it and become New Testament Christians.  Peter’s words spoken later indicate that he understood the meaning of the vision which occurred at Joppa. “Then Peter opened his mouth, and said, Of a truth, I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35).  In Capernaum, Jesus rebuked His disciples for not understanding His words (Matt. 15:16-17).  Now, in Caesarea, Peter understands fully.  Jesus cleansed all meats (Mark 7:19).  Peter learns, “What God hath cleansed, that call not thou common,” (Acts 10:15).  The cleansing of meats removed a barrier between Jew and Gentile (established by the Law of Moses) that would indicate the universal intent of God to save all men through the gospel of Jesus Christ.  “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth;  to the Jew first, and also to the Greek.”  The change in the dietary laws marked a change in the covenants.  The New Covenant, the gospel of Christ, would be a universal law intended by God to free all people from the tyranny of sin (Matt. 28:18-20).
This link of connection between Capernaum and Caesarea, between a parable, at first obscure, and the broad import of the universal teaching of the gospel, is full of interest and deserves careful attention and thought.

J. S. Howson wrote, Horae Petrinae (Studies in the Life of St. Peter) with the same goal as William Paley’s Horae Paulinae which emphasized undesigned coincidences in the life of Paul.  Howson’s work was written in 1883.  In chapter two, Howson develops the significance of the use of the phrase, “Simon, whose surname is Peter.”  This involves comparison of the two accounts given in Acts of the conversion of the first Gentile converts (Cornelius and his household).  In Acts 10, Luke gives the historical account and in Acts 11, Peter recounts these events in an apologetic before Jews in Jerusalem.  Howson states, “This existence of two narratives of the same great event gives occasion for critical inquiry as to whether the variations which we find in the two ways of telling the story are natural and in harmony with the circumstances of the case, so as to confirm our impression of consistency and truth” (p. 14). In Acts 10, we have Luke’s account of the vision of Cornelius and the trance of Peter and in Acts 11, we have Peter’s account of these things.  Intermediate to them is the relation of the vision of Cornelius by the messengers whom he sent to Peter, and likewise the relation given by the centurion himself to Peter when he arrived at Caesarea. This gives great opportunity to check the “artless reality and perfect truthfulness” (p. 15) of the accounts.
The Name of the Apostle
The utmost significance is given to the name of the apostle Peter.  In this sacred account of the first Gentile convert, the name by which Peter is called is made remarkably conspicuous.  Four times the phrase, “Simon, whose surname is Peter” occurs in this short history.  First, Cornelius, a devout man and a God-fearer, engaged in prayer about the ninth hour of the day (about 3:00 o’clock our time), saw a vision during which an angel of God directed him to send men to Joppa and call for one Simon, whose surname is Peter” (Acts 10:5).  The designation is exact and the location is carefully described.  The person with whom Peter was lodged was also named Simon (Simon the tanner).  Second, the messengers proceed to Joppa and inquire as to the location of Simon the tanner’s house.  They stood before the gate and called and asked whether “Simon, which was surnamed Peter,” were lodged there (Acts 10:18).  Third, when Peter arrives at Caesarea and seeks to hear from Cornelius about the reason that he was summoned, the Centurion relates the story of the vision he had seen and is quite explicit in stating that he was directed to summon from Joppa one “Simon, whose surname is Peter” (Acts 10:32).  Fourth, once again, when Peter makes his apologetic before the Jews at Jerusalem, he tells his hearers that Cornelius instructed him that he was directed to call for “Simon, whose surname is Peter” (Acts 11:13).
The Significance of This Phrase
First, the exactness of the description given to Cornelius was meant to avert all possibility of mistake as to the identity of the person to whom was entrusted the duty of communicating the gospel to Cornelius (Howson, p. 16).  Simon Peter, and, no one else was to bring the first Gentile converts to Christ.
Second, Peter must be able to discern the divine intent involved in the request.  The request came immediately upon Peter’s own vision whereby God communicated to him that the distinctions regarding what is common or unclean that had been in force under the Law of Moses would no longer be applicable under the gospel of Christ.  While this applied to the eating of meats, it also applied to the distinctions between Jew and Gentile.  In addition, Peter was directed by an angel of the Lord to go with the messengers Cornelius sent “nothing doubting” (Acts 10:20) “for I have sent them.”  The name, Simon, surnamed Peter, was a specific designation received by the apostle from Jesus Christ upon the very first meeting between them.  The account of which is given by the apostle John in John 1:42, “And he brought him to Jesus.  And when Jesus beheld him, he said, “Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.”  Cephas is the Aramaic word for Peter (a stone) the Greek term.  Howson remarks, “The natural explanation surely is that the Lord saw in the young fisherman an expression of energy and force which marked him out as fit, under Divine grace, for a great destiny” (p. 19).  The second time that Peter’s name figures prominently in the gospels is found in Matthew 16:18.  In response to Jesus’ question, “But whom say ye that I am?” Peter declared, “Thou art the Christ, the Son of the living God.” To which Jesus responded, “Blessed art thou, Simon, Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matt. 16:16-19).  The rock upon which the Lord would build His church was not Peter, either personally or officially, but the truth that Peter acknowledged–or rather Christ, who is the Truth.  This fact can be further ascertained by the Lord’s statement given in severity to the Jews, “Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner?” (Matt. 21:42).  In saying this, Jesus spoke of Himself.  The event must have impressed Peter.  In an early part of the history which succeeded Pentecost, Peter, summoned before the High Priest and Council, to answer for his allegiance to Jesus Christ, employed the very words: “This is the stone which was set at nought of you builders, which is become the head of the corner” (Acs 4:11).  And once more, Peter references this statement in I Peter 2:4-7, “To Christ coming, as unto a living stone, ye also, as living stones, are built up a spiritual house…Unto you which believe He is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner.”  The words of the 118th Psalm (118:22), become a link, which, through Peter’s use of them, bind together the Gospels, the Acts, and the Epistles.  In the apprehension of the apostle Peter, Jesus Christ, and no other, is the “chief corner-stone”.
The Keys of the Kingdom
Peter possessed the keys of the kingdom.  The keys of the kingdom is a phrase that denotes the central role of Peter in the proclamation of the gospel to the Jews first and then, to the Gentiles.  Peter uses these keys on two historical occasions.  The first is on the first Pentecost after the resurrection of Jesus from the dead (Acts 2).  Here, Peter preaches the gospel, along with the other apostles, and significantly, Peter’s sermon is recorded in Acts 2.  There was a great response to the preaching of Peter and the apostles in that city and three thousand obeyed the gospel (Acts 2:41).  The second significant historical occasion in which Peter used these keys was when he preached to Cornelius and his household and they obeyed the gospel (Acts 10:48).  Thus, when Peter was in Jerusalem at the Jerusalem Council, Luke could write, “And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that the Gentiles by my mouth should hear the word of the gospel, and believe” (Acts 15:7).
Summary
The specific designation of Peter in the account by Luke in Acts 10 and in the apologetic given by Peter in Acts 11, fulfills the Lord’s words given in Matthew 16:16-19.  The Lord named Simon, Cephas, which by interpretation is, a stone (Peter). He promised Peter the keys of the kingdom.  On two historical occasions, Peter used those keys to open up the wonderful blessings of the gospel of Christ to Jews and Gentiles.  Thus, the gospel of Christ is the message of salvation for all of mankind.  All nations must hear it, believe it and obey it (Matt. 28:18-20; Mark 16:15-16).

Lydia McGrew has written a book titled, Hidden In Plain View, in which she describes undesigned coincidences in the Gospels and Acts.  This book was published in 2017 and draws on two previous books that explore undesigned coincidences as proof of the veracity of the writers of the Old and New Testaments.  The previous two books are:  William Paley’s work, Horae Paulinae first published in 1790 and John James Blunt who wrote, Undesigned Coincidences, in 1847.  Blunt shows undesigned coincidences in both the Old and New Testaments.  I have written a book review of his work which can be accessed on the Book Reviews page.  McGrew gives a broad definition of an undesigned coincidence, “An undesigned coincidence is a notable connection between two or more accounts or texts that doesn’t seem to have been planned by the person or people giving the accounts.  Despite their apparent independence, the items fit together like pieces of a puzzle” (Hidden in Plain View, p. 12).  Undesigned coincidences in the Bible are evidence not only of the truthfulness of the accounts of the men who wrote them, but also, of the inspiration of the Scriptures.  They are a testimony to the fact that the Bible has one author: God, the Holy Spirit (II Tim. 3:16-17).  The argument regarding undesigned coincidences needs to be utilized more today among Christian apologists simply because it refutes the skepticism of many who claim that the Bible is full of contradictions or contains statements that are contrary to facts. Let’s consider a few examples.
He Was Before Me
John records the words of John the baptist in John 1:15, 30, “John bare witness of him, and cried, saying, “This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.”  “This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.”  The phrase “he was before me” spoken by John the baptist is illuminated by the fact that in Luke 1:23-26 we learn that Elizabeth, John the baptist’s mother, was with child six months prior to Mary, the mother of Jesus’ becoming pregnant.  This means that John the baptist was six months older than Jesus in the human sense.  But, Jesus was “before” John the baptist referring to the eternal existence of Jesus.  John in his gospel is emphasizing the eternality of Jesus (John 1:1-14) and the statement by John the baptist that Jesus was “before” him indicates that John the baptist realizes who Jesus is.  He is the Son of God and existed prior to His physical birth.  Luke records the historical information about the births of both John the baptist and Jesus.  John uses John the baptist’s statement about Jesus as proof of Jesus’ eternality and includes that information in his gospel.  Luke wrote before John.  However, both the historical information and the theological information fit together perfectly.
How Did John the Baptist Know that Jesus was the Son of God?
In John 1:34, John the baptist declares, “And I saw, and bare record that this is the Son of God.”   How did John the baptist know that Jesus was the Son of God?  John does not tell us in his gospel.  Matthew, Mark and Luke record the historical account of the baptism of Jesus.  Matthew writes, “And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And, lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.”  John the baptist and all who witnessed the scene at the baptism of Jesus had reason to think that Jesus was the Son of God because a voice from heaven said that He was the Son of God.  John in his gospel never mentions the voice from heaven.  John the baptist had been given a sign.  This is the sign, “Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptized with the Holy Ghost” (John 1:33).  John the baptist is able to put all of this information together and correctly conclude that Jesus is the Son of God.  John uses John the baptist’s testimony as a witness to this important spiritual truth.  Later, in John 5:33-35, Jesus Himself uses John the baptist as a witness to His true identity and adds John the baptist’s testimony to the works; God, the Father; the Scriptures; and Moses to give irrefutable evidence by many witnesses to His identity as God’s Son.  This information adds strength to the apostle John’s apologetic in John 1.  Those who deny that Jesus is the Son of God must affirm that John the baptist and all of the other witnesses given in John 5 including God, are liars!
There are many such undesigned coincidences in both the Old and New Testaments.  This field of study is very important and should not be overlooked by Christian apologists today.  All three of the books mentioned in the beginning of this blog are available from various sources and can be secured, read, and studied.