LITMIR.BIZ

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are told, is obscure; but it is obscure only as to details. To St. Peter it could have conveyed no other impression than that it foretold his martyrdom. "When thou wast young," points to the tract of years up to old age. It has been said that forty is the old age of youth, fifty the youth of old age. But our Lord does not actually define old age by any precise date. He takes what has occurred as a type of Peter's youthfulness of heart and frame – "girding himself," with rapid action, as he had done shortly before; "walking," as he had walked on the white beach of the lake in the early dawn; "whither thou wouldest," as when he had cried with impetuous half defiant independence, "I go a fishing," invited by the auguries of the morning, and of the water. The form of expression seems to indicate that Simon Peter was not to go far into the dark and frozen land; that he was to be growing old, rather than absolutely old.[15] Then should he stretch forth his hands, with the dignified resignation of one who yields manfully to that from which nature would willingly escape. "This spake He," adds the evangelist, "signifying by what death he shall glorify God."[16] What fatal temptation leads so many commentators to minimise such a prediction as this? If the prophecy were the product of a later hand added after the martyrdom of St. Peter, it certainly would have wanted its present inimitable impress of distance and reserve.

      It is in the context of this passage that we read most fully and truly the contrast of our Apostle's nature with that of St. Peter. St. John, as Chrysostom has told us in deathless words, was loftier, saw more deeply, pierced right into and through spiritual truths,[17] was more the lover of Jesus than of Christ, as Peter was more the lover of Christ than of Jesus. Below the different work of the two men, and determining it, was this essential difference of nature, which they carried with them into the region of grace. St. John was not so much the great missionary with his sacred restlessness; not so much the oratorical expositor of prophecy with his pointed proofs of correspondence between prediction and fulfilment, and his passionate declamation driving in the conviction of guilt like a sting that pricked the conscience. He was the theologian; the quiet master of the secrets of the spiritual life; the calm strong controversialist who excludes error by constructing truth. The work of such a spirit as his was rather like the finest product of venerable and long established Churches. One gentle word of Jesus sums up the biography of long years which apparently were without the crowded vicissitudes to which other Apostles were exposed. If the old Church history is true, St. John was either not called upon to die for Jesus, or escaped from that death by a miracle. That one word of the Lord was to become a sort of motto of St. John. It occurs some twenty-six times in the brief pages of these Epistles. "If I will that he abide" – abide in the bark, in the Church, in one spot, in life, in spiritual communion with Me. It is to be remembered finally, that not only spiritual, but ecclesiastical consolidation is attributed to St. John by the voice of history. He occupied himself with the visitation of his Churches and the development of Episcopacy.[18] So in the sunset of the Apostolic age stands before us the mitred form of John the Divine. Early Christianity had three successive capitals – Jerusalem, Antioch, Ephesus. Surely, so long as St. John lived, men looked for a Primate of Christendom not at Rome but at Ephesus.

      How different were the two deaths! It was as if in His words our Lord allowed His two Apostles to look into a magic glass, wherein one saw dimly the hurrying feet, the prelude to execution which even the saint wills not; the other the calm life, the gathered disciples, the quiet sinking to rest. In the clear obscure of that prophecy we may discern the outline of Peter's cross, the bowed figure of the saintly old man. Let us be thankful that John "tarried." He has left the Church three pictures that can never fade – in the Gospel the picture of Christ, in the Epistles the picture of his own soul, in the Apocalypse the picture of Heaven.

      So far we have relied almost exclusively upon indications supplied by Scripture. We now turn to Church history to fill in some particulars of interest.

      Ancient tradition unhesitatingly believed that the latter years of St. John's prolonged life, were spent in the city of Ephesus, or province of Asia Minor, with the Virgin-Mother, the sacred legacy from the cross, under his fostering care for a longer or shorter portion of those years. Manifestly he would not have gone to Ephesus during the lifetime of St. Paul. Various circumstances point to the period of his abode there as beginning a little after the fall of Jerusalem (A.D. 67). He lived on until towards the close of the first century of the Christian era, possibly two years later (A.D. 102). With the date of the Apocalypse we are not directly concerned, though we refer it to a very late period in St. John's career, believing that the Apostle did not return from Patmos until just after Domitian's death. The date of the Gospel may be placed between A.D. 80 and 90. And the First Epistle accompanied the Gospel, as we shall see in a subsequent discourse.

      The Epistle then, like the Gospel, and contemporaneously with it, saw the light in Ephesus, or in its vicinity. This is proved by three pieces of evidence of the most unquestionable solidity.

      (1) The opening chapters of the Apocalypse contain an argument, which cannot be explained away, for the connection of St. John with Asia Minor and with Ephesus. And the argument is independent of the authorship of that wonderful book. Whoever wrote the Book of the Revelation must have felt the most absolute conviction of St. John's abode in Ephesus and temporary exile to Patmos. To have written with a special view of acquiring a hold upon the Churches of Asia Minor, while assuming from the very first as fact what they, more than any other Churches in the world, must have known to be fiction, would have been to invite immediate and contemptuous rejection. The three earliest chapters of the Revelation are unintelligible, except as the real or assumed utterance of a Primate (in later language) of the Churches of Asia Minor. To the inhabitants of the barren and remote isle of Patmos, Rome and Ephesus almost represented the world; their rocky nest among the waters was scarcely visited except as a brief resting-place for those who sailed from one of those great cities to the other, or for occasional traders from Corinth.

      (2) The second evidence is the fragment of the Epistle of Irenæus to Florinus preserved in the fifth book of the Ecclesiastical History of Eusebius. Irenæus mentions no dim tradition, appeals to no past which was never present. He has but to question his own recollections of Polycarp, whom he remembered in early life. "Where he sat to talk, his way, his manner of life, his personal appearance, how he used to tell of his intimacy with John, and with the others who had seen the Lord."[19] Irenæus elsewhere distinctly says that "John himself issued the Gospel while living at Ephesus in Asia Minor, and that he survived in that city until Trajan's time."[20]

      (3) The third great historical evidence which connects St. John with Ephesus is that of Polycrates, Bishop of Ephesus, who wrote a synodical epistle to Victor and the Roman Church on the quartodeciman question, toward the close of the second century. Polycrates speaks of the great ashes which sleep in Asia Minor until the Advent of the Lord, when He shall raise up His saints. He proceeds to mention Philip who sleeps in Hierapolis; two of his daughters; a third who takes her rest in Ephesus, and "John moreover, who leaned upon the breast of Jesus, who was a high priest bearing the radiant plate of gold upon his forehead."[21]

      This threefold evidence would seem to render the sojourn of St. John at Ephesus for many years one of the most solidly attested facts of earlier Church history.

      It will be necessary for our purpose to sketch the general condition of Ephesus in St. John's time.

      A traveller coming from Antioch of Pisidia (as St. Paul did A.D. 54) descended from the mountain chain which separates the Meander from the Cayster. He passed down by a narrow ravine to the "Asian meadow" celebrated by Homer. There, rising from the valley, partly running up the slope of Mount Coressus, and again higher along the shoulder of Mount Prion, the traveller saw the great city of Ephesus towering upon the hills, with widely scattered suburbs. In the first century the population was immense, and included a strange mixture of races and religions. Large numbers of Jews were settled there, and seem to have possessed a full religious organisation under a High Priest or Chief Rabbi. But the prevailing superstition was the worship of the Ephesian Artemis. The great temple, the priesthood whose

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