Chapter 24: MY DECEASE
Chapter 24: MY DECEASE
2 Peter 1. 12-16
"For thee this day let Paradise fling wide its portals,
To God who made thee, God who bought.
And God whose grace thy cleansing wrought,
That hell no part in thee should claim.
Go! — in the all-victorious Name."
— Bright.
WHEN THE GREAT issue which led to the summoning of the First Church Council, described in Acts XV., had been arrived at, there appears to have been a further agreement as to the respective spheres of influence to be allotted to the leaders of the Church. It was obvious that "the Gospel of the uncircumcision" — to use the phrasing of Galatians ii., had been entrusted by the Divine Lord to the Apostle Paul. " He that wrought in Peter for the Apostleship of the circumcision, was mighty in me also unto the Gentiles." To Paul, therefore, was given the vast Roman world towards the West. To this arrangement a hearty agreement was given by James, the President of the Church, Peter, and John. They gave the right hands of fellowship to Paul and Barnabas, that they should go unto the Gentiles, whilst they gave themselves to the scattered sheep of the house of Israel that lay Eastwards.
I. PETER'S ITINERANT LABOURS. — In pursuance of this arrangement we find the Apostle of the Gentiles visiting Syria and the seaboard of Asia Minor, passing thence to Greece and Rome. It was in his heart to cover the whole Western world with a network of evangelization. "Round about to Illyricum he fully preached the Gospel of Christ," and even contemplated a visit to Spain, the extreme limit of the empire towards the setting sun.
Peter, on the other hand, if we may make inferences from hints in his epistles, corroborated by the statements of ecclesiastical tradition, concentrated his labours on the vast multitudes of Israelites who were scattered throughout the Eastern portion of the Empire. It will be remembered that representatives of the "Diaspora," or scattered Jews, are specially mentioned in Acts ii. as forming part of the vast wondering crowd which gathered on the day of Pentecost. Parthia, Media, Persia, Mesopotamia, Pontus and Cappadocia, Phrygia and Pamphylia, had sent their contingents; and it is more than probable that these very districts were embraced in the wide area which constituted what we may describe as Peter's diocese. Unless tradition is very much mistaken, the last sixteen or seventeen years of his life were occupied by a wide system of evangelistic ministry. Accompanied by his devoted wife, he passed from place to place with such remarkable success that there was a widespread turning to God from idols, to serve the living and true God, and to wait for His Son from Heaven.
Forty years after his death, Pliny, whom Trajan had appointed Governor of part of the region superintended by Peter, described in a State paper the wonderful predominance of Christianity. The temples dedicated to Jupiter and Mars were deserted, the usual sacrifices were unoffered, whilst the entire population frequented the assemblies of "the pestilent Christian heresy." He admits the purity and blamelessness of the Christian ideals and practice, their solemn oaths to abstain from sin, and their freedom from sins of violence.
This testimony is confirmed by others, and as we connect their various testimonies, we obtain the vision of a widespread Christian community animated by passionate devotion to Christ and to the spread of His Gospel among their fellows. "It is incredible," writes one of the historians of the period, "with what alacrity these poor people support and defend their cause. They are firmly persuaded that one day they will enjoy eternal life; therefore they despise death with wonderful courage, and offer themselves voluntarily to punishment. They look with contempt on all earthly treasures, and hold everything in common." Such was the harvest, plentiful and rich, that resulted from the labours of Peter and his fellow-workers in these prolific fields.
The contention that he wrought mainly in the Eastern part of the empire is further supported by the inscription of his First Epistle. He addresses the elect, who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia," and it is interesting to notice that the order of enumeration is that which an author would use who was writing in the East and not in the West. The enumeration begins with the Easternmost province, proceeds Westward, and ends with the most distant in the South.
This vast area, as large as the whole of France, containing 500 cities and towns, was repeatedly traversed by the Apostle, but it is clear that he was something more than an itinerant evangelist. His epistles supply evidence that he remained long enough in each place to build healthy Churches, appoint elders, and shepherd!, according to the Lord's command, both lambs and sheep. The tone of his Epistles is so affectionate and intimate, his acquaintance with the afflictions and sufferings through which they were passing is so sympathetic, his consciousness that the putting off of his body would be a personal grief to them is so unaffected, that we realize as we read that there was a very evident and tender personal relationship which knit him to them, and them to him. The rendering of the Revised version — though not the marginal note — suggests also that the elect sister, who was in Babylon, was his wife, who took the opportunity of sending a loving salutation to the wives and daughters whom she had come to know and love. The fact also that the epistle is addressed, not to Churches, but to the elect sojourners of the Dispersion, supports the view that Peter exercised a very distinct pastoral office, which could only have originated in a prolonged residence in the main centres of population.
It must not be supposed, however, that he addressed himself only to Jews. He expressly mentions those who had not been a people, but were now the people of God; who had not obtained mercy, but had now obtained it. It has been inferred from his warnings against the luxurious plaiting of the hair, the wearing of gold, and the putting on of apparel, that the new faith had attracted some of the wealthier classes.
Perhaps also his desire that, when called upon, believers should be able to give an apology, or defence, of their hope, indicates that some amongst them were of sufficient culture to do so with efficiency. But clearly there was a vast popular movement towards Christianity which filled the devotees of the old systems of idolatry with dismay.
There are references to Peter in the First Epistle to Corinth which suggest that he had visited that important city, through which the commerce poured between Rome and Babylon, on account of its central position between the two hemispheres. "I am of Paul, and I of Apollos, and I of Cephas "; also, "Have we no right to lead about a sister, a wife, even as Cephas?" These may simply refer to the strong conservative party in the early Church which ranged itself under the powerful aegis of his name, as contrasted with the more advanced and liberal school of thought led by Paul.
But it is not unreasonable to accept these references in their most literal sense, and to believe that, even after the unfortunate incident at Antioch, Peter, in Corinth, and perhaps elsewhere, personally cooperated with and supported that noble Gospel-pioneer, whom in his Second Epistle he designates as his "beloved brother" Paul.
II. HIS FINAL RESIDENCE IN BABYLON. — In its closing sentence, Peter dates his First Epistle from Babylon, and there is no valid reason for doubting that towards the end of his life, when the increasing infirmities of age placed a necessary restraint on his labours, he made his home in that ancient and historic city, which was densely peopled by Jews.
When Nebuchadnezzar captured Jerusalem on the first occasion he transported to Babylon "the chief men and all the men of might, and all that were strong and apt for war"; and a few years afterwards, when Zedekiah had revolted, after burning the house of God and breaking down the wall, the great King carried away to Babylon all who had escaped the sword.
There was therefore a very large Jewish population in the province of Babylonia, and they were treated as free colonists, with an opportunity of thriving and enriching themselves and the nation, which they were not slow to embrace. The bands that followed Ezra and Nehemiah to their desolated city and denuded lands were a comparatively small percentage of the whole number that had been removed. The rich, the learned, and the high-born seem to have chosen to remain in the beautiful land of Babylon, with its mighty rivers, its luxuriant vegetation, its delicious climate. "The flower of the nation had been carried into exile, and it was the flower of the nation which chose to remain in the land to which they had been deported."
It has been computed that the number of Israelites in Babylon at the time of which we are writing could not have been less than two millions. In his History of the Jews, Dean Milman states that the Babylonian settlement was so numerous and flourishing, that Philo more than once intimated the possibility of their marching in such force to the assistance of their brethren in Palestine as to make the fate of war with Rome very doubtful.
These Babylonian Jews were extremely loyal to the great traditions of the past. They have been described as Hebrews of the Hebrews. They forwarded lavish contributions annually to the maintenance of the Temple services, and in religious matters obeyed the mandates of the Sanhedrim. Despite the distance and the difficulties of travel they brought their children to worship in the sacred shrine. It was toward Jerusalem that they turned when they prayed. They might not hang their harps upon the willows of Babylon, but their right hand must lose its cunning before they could forget the city of their fathers. The atmosphere, therefore, which they created for themselves was so Jewish that it became a proverb — "Whoever dwells in Babylon is as though he dwelt in the land of Israel."
We may, therefore, believe that the brave craft which had weathered so many storms found in this great and beautiful city a haven of comparative calm. It was there, also, that the chief pastor of the scattered flock indited the First Epistle, which was distributed through Silvanus, or Silas; and the Second, which may be regarded as his final testimony to the truth of the Gospel, for which he was prepared to die, even as the Lord had foretold. His mention of Silas is most interesting, for we know that he had been the close companion and associate of the Apostle Paul. It is a fair inference that he had been sent by his great leader with a message of love and courage to Peter, amid the growing weakness of age; and that he brought with him a collection of all the epistles in which the Apostle of the Gentiles had enshrined his profound thoughts on the excellency of the knowledge of Christ Jesus his Lord. It is evident from the closing verses of his Second Epistle that Peter read them all, and had found some things hard to be understood; but he loved his friend and brother with chivalrous affection, and acknowledged thankfully "the wisdom which had been given him."
It was in Babylon also that he collaborated the second Gospel with Mark, "my son." The Fathers of the Church, including Tertullian, Clement and Irenseus, agree that in an important sense Mark was the "interpreter" of Peter, and we cannot refuse "the widely spread, consistent, and unbroken conviction of the earlier centuries of Church history." In addition to which there are many characteristics in the Gospel itself which harmonize with this tradition. Keen observers have noticed and specialized a multitude of graphic touches which betray the observation of an eyewitness and participator in the wondrous events of the Saviour's ministry. The pillow in the boat, the green grass of the Five Thousand Feast, the colt tied outside the house, the taking of little children in His arms, the mother-tongue of Talitha-cumi, that the face of Peter was towards the fire-light when he was detected, and that the Resurrection message included and Peter — have been quoted as evidences that behind Mark's vivid pen there was the recollection of one who had been an eye-witness of the Master's majesty and beauty.
It must have been beautiful indeed to have seen Peter's face shining with the light of loving memory as, with Mark at his feet, he recounted again the scenes which had revolutionized his life, and which were the dawn of a fellowship that, maturing through the years, was soon to be renewed in the perfect day.
III. THE CLOSING SCENE. — Much controversy has centred around the question whether the "Babylon" of Peter's Epistle is a figurative name for Rome. It has not been absolutely settled, but from what we have learnt in previous pages of the vast Jewish population of Babylon, and of many incidental confirmatory evidences, there seems no reason for refusing to admit that the Apostle referred to the literal city on the banks of the Euphrates. We know that his chief work was among Jews, that there was a large colony of Jews in Mesopotamia, that the five districts addressed in his Epistle are all Eastern ones, and that their order suggests Babylon as the point of view from which the writer regarded them. All of these lead to the one conclusion. But when that is granted, there remain strong grounds for the belief that the decease, or exodus, of the venerable Apostle took place at Rome.
Dean Alford quotes the following sentence from one of the Early Fathers, Lactantius: "Execrable and noxious tyrant as he was, Nero determined to destroy the heavenly Church and to abolish righteousness; and becoming the persecutor of God's servants, he crucified Peter and slew Paul." This at least is perfectly consistent with the Lord's prediction, that when he was old he would be carried whither he would not, and that his hands should be outstretched in death — a remarkable expression which signified the kind of death by which he would be called upon to glorify God.
After reducing Rome to ashes by the conflagration which his wanton cruelty had kindled, Nero cringed before the passionate resentment of his subjects, and in his endeavour to divert it from himself, lighted on the expedient of imputing the hideous crime to the Christians, whose purity was a perpetual rebuke to his outrageous crimes. The scenes of blood which ensued are too horrible to narrate; but in, his search for victims he scoured the empire, striking first and hardest the most illustrious and well-known Christian leaders.
Amongst these Paul was certainly one, and Peter was almost certainly another. It is supposed that the warrant for his arrest was given at the commencement of the Neronian persecution, A.D. 64; but the journey from Babylon was long, and it might well have fallen to the following year before he reached Rome. A few years after Ignatius, the aged Bishop of Antioch, was brought in a similar manner. He complained that the soldiers who were commissioned to conduct him to Rome were like ten leopards, and that he was fighting with wild beasts by land and sea, by night and day. It may be that Peter and his wife were subjected to similar experiences.
What befell them in Rome is not chronicled by inspiration. Dionysius, Bishop of Corinth in the second century, states that Peter and Paul suffered martyrdom at the same time; and Jerome, in the fourth century, attests that he was crucified and crowned with martyrdom, his head being turned earthwards and his feet in the air, because he held that he was unworthy to be crucified as his Lord was. Apparently this was not an uncommon practice on the part of the Roman soldiery.
Eusebius testifies that several martyrs suffered that cruel form of death. Such was the manner in which he put off his tabernacle. Such was the decease which he accomplished at Rome. By such an exodus — for that is the Greek word — he passed out from this world to the bosom of the Redeemer, whom he had so ardently loved. "Lord," he said on one occasion, "why cannot I follow Thee now?" and the Master answered in effect: "Not now, nor here. Thou hast much to learn and do ere thy warfare is accomplished or thy course fulfilled, but thou shalt follow Me afterwards." That word was now fulfilled, and may we not realize the tender sympathy and ministration of the Prince of sufferers to His suffering friend? His own crucifixion, the marks of which were printed on His hands and side, must have made Him specially eager to mitigate the sufferings of that hour, so far as possible.
Certainly He awaited His servant on the other side to give him an abundant and triumphant entrance into the Kingdom and glory of the Father.
A legend has obtained wide currency that, acting on the persuasion of his friends, Peter eluded his gaolers, escaped the prison, and was hastening along the Appian Way, with his back to the city, when Jesus met him. Instantly recognizing Him, he asked, "Lord, whither goest Thou?"
"I go again to be crucified," was the reply.
"Lord, wast Thou not crucified once for all?"
"Yes, but I saw thy flight from death, and I go to be crucified in thy stead."
"Lord, I will return to obey Thy command."
"Fear not, for I am with thee."
The Apostle immediately retraced his steps, returned to the prison, and gave himself up to his gaolers. It is obvious that the legend is not inconsistent with the quick alternations of impulse and devotion, of which we have had many illustrations. All the Evangelists agree in describing the strong oscillations of Peter's character. He said, "Depart from me, for I am a sinful man"; and "forthwith he left all to follow Christ." He said, "Thou shalt never wash my feet," and directly afterwards, "Lord, not my feet only, but also my hands and my head." He said, "Not so. Lord," but within a few hours, "Can any forbid water that these should be baptized!" The legend is therefore in precise conformity to his character; but it is difficult to believe that his impulsiveness had not been finally mastered by the dominant indwelling of the Spirit. And yet, and yet, we have had such repeated experiences of our weakness and failure, that we dare not say that he was altogether perfected. We know that it is in us to deny our Lord, for fear of a servant-girl, when we are young; and to shrink from suffering and martyrdom when we are old. But the Love that loved us when we were dead in trespasses and sins fails not!
There is another ancient legend, which, like the other, is probably mythical; but it embalms a tenderness which is characteristic of those blessed first days. It is thus recorded by Clement of Alexandria — "They say that when Peter beheld his wife led out to death, he rejoiced at her calling of her Lord and her conveyance to her heavenly home; and he cried out, encouragingly and comfortingly, addressing her by name, 'Oh, remember thou the Lord!' Such was the marriage of that blessed pair, and their perfect agreement in those things that were dearest to them."
In his two Pentecostal sermons, and in both his epistles, Peter is revealed as an earnest student of prophecy. It has been said of him that in no character in Holy Scripture can we more plainly trace the way in which the meaning of prophecy gradually dawned upon the understanding. He was ever growing in knowledge as well as grace. Now he quotes Joel, then he understands the rejection of the Stone, presently he will refer to the times of restitution whereof God spoke by the mouth of His holy prophets, which have been since the world began. In the household of Cornelius he insists that to Jesus give all the prophets witness. In his latest Epistle he stirs up our minds that we may remember the words which were spoken before by the holy prophets. He realized that much of their predictions had been fulfilled, in so far as they had testified of the sufferings of Christ, and he knew that his ministry had been in strict accord with them, as he preached the Gospel in the power of the Holy Spirit sent forth from Heaven. But when the full radiancy of that glory broke upon his spirit, and the day-star which had long shone in his heart was extinguished in the full-orbed splendour of God's Presence-Chamber, and as he remembered his former experience on the Mount of Transfiguration, we can imagine him saying again, "Lord, it is good for me to be here." There was no need to build a slight and evanescent tabernacle, for he was in the Father's house of many mansions; and there was no fear of the vision fading, or of the faces of the blessed vanishing. The long night of fishing was over, Jesus had come down to the water's edge to welcome him. He had come forth, girded to serve him. The fire of His Love greeted his spirit with its genial glow. His wounds were healed with the leaves of the tree of life; his weariness was forgotten as the Lord kissed his welcome. Then dear and familiar forms began to gather around him, radiant in the love-light that streamed from the Master's presence; and none of them asked Who art thou? or what place is this? For they knew that it was the Lord, and that they were in the Home which He had promised to prepare.