t It should be remembered that the LXX often represents 13) in Isaiah and elsewhere by δοῦλος (e.g. 18 4219 4820 498.5), It is therefore not improbable that St. Paul’s words μορφὴν δούλον λαβών in Ph 27 allude to the prophecies in Deutero-Isaiah. But in Ph 2 the preceding and the succeeding context alike guard against any misconception
PETER (SIMON)
noted that in these speeches the phrase τὰ ἔθνη is
conspicuously absent.
To Israel three blessings are offered through the work of Jesus Messiah: (1) national repentance and forgiveness (255 319 5%! ; cf. 3% 13%, Lk 1”), chiefly in reference to the great national sin of rejectin ‘the Lord’s Anointed’; cf. e.g. Ps-Sol 18%, She Esreh 5, 6 (especially in the Babylonian recension, which must be of Palestinian origin, Dalman, Die Worte p. 301 π.) ; (2) national rest and peace (καιροὶ ἀναψύξεως, 3); cf. e.g. Enoch 50!, Ps-Sol 10% ἐν εὐφροσύνῃ ᾿Ισραήλ, 14° 17% 187; (3) the mission of
essiah from heaven, and the coming of ‘ times οἱ the restoration of all things (ἀποκαταστάσεως πάντων, 3*')’; ct. the Rabbinic passages quoted in Weber (p. 333 f.) as to the necessity of repentance for the coming of Messiah and its attendant bless- ings ; for ‘the restoration’ see, ¢.g., Enoch 45*-,
Are Bar 73 f.
t must be observed that in 4? the Sadducees are represented as ‘sore troubled’ because the apostles ‘proclaimed in Jesus the resurrection from among
6 dead’ (τὴν ἐκ νεκρῶν), i.e. a resurrection of the righteous. The reference may be to some words of the apostles unrecorded in Lk’s brief summary, or to an interpretation which the Sadducees put on their teaching about the Resurrection of Jesus. On the Jewish doctrine of the Resurrection see eg. Ps-Sol 3%, Shemoneh Esreh 2; see also Charles, Eschatology iP 302 f.
In reviewing the doctrine of St. Peter’s early speeches we note that the new facts of the ministry of Jesus, His death, His Resurrection and Exaltation, are stated with absolute precision and emphasis. But the theological interpretation of these facts is inchoate. The predestination of the Messiah is spoken of (2% 31%, ef. 4%), but His pre-existence is not affirmed, nor is anything said of His unique relation to the Father. The death of Christ is not contemplated in a sacrificial aspect, nor is it brought into connexion with the problem of justification. There is no allusion to the moral and spiritual power of the Resurrection through the union of the believer with the Risen Lord, nor to the sanctifying influence of the Holy Spirit. The convictions and hopes created or quickened in the apostle’s mind are expressed in terms of the religion of a devout Israelite. If we compare St. Peter’s speeches with any one of the apostolic Epistles (except that of St. James, which deals almost wholly with questions of conduct), we see the difference between an immediate interpre- tation of the Christian facts in their bearing on Israel, and a matured apprehension and exposition of these facts in their universal and absolute signi- ficance.
III. St. PETER IN CHRISTIAN TRADITION.—1. St. Peter's early life.—Epiphanius, a monk of Jern- salem of the 9th cent., in his ‘Acts and end of . . . Andrew,’ relates (ed. Dressel p. 45 f.) that ‘in the days of Hyreanus, the priest and king of the Hebrews, there was a certain Jonas of the tribe of Symeon. He was a poor man, and at his death left his two sons, Simon and Andrew, in great
verty. They hired themselves out. Andrew Navotel himself to a life of absolute continence. Simon married the daughter of Aristobulus, brother of the Apostle Barnabas, and, as it is said, hada son and a daughter. . . . After the death of his
* Dalman (Die Worte Jesu ἐν LSE) wie wise ae
‘schatolog agrees, a e@ Wo aTexa- eae Bae rita to do with the * renewal of the world,’ but refer to the fulfilment of the predictions of the Propheta. He bases his opinion pit the Peshitta—‘ until the completion of the times of those things which God spoke by the mouth of His holy prophets.’ But this is merely a para-
hrastic abbreviation characteristic of the Peshitta. ὁ word ἀσοκατάστασις cannot refer to the fulfilment of prophecy (cf. ¢.g. Mt 1213171), Ao 15), and when taken in ita natural sense is fo harmony with Jewish ideas.
PETER (SIMON) 767
mother-in-law he committed his wife to the Theotokos’ (cf. for other authorities Lipsius * p. 7). In the Book of the Bee of Solomon, a writer of the first half of the 13th cent., who, according to Lipsius (Die Apokr. Ap., Ergiénzungsheft p. 19), constantly depends on older sources, the apostle belonged to the tribe of Naphtali (Ozford Semitic Series, 1. pt. ii. p. 104). Clement (Strom. iii. 6, Ρ. 535 ed. Potter, quoted in Eus. HE Il. xxx.) says that the apostles Peter and Philip had children: and Jerome (adv. Jovinian. i. 26) states that the περίοδοι mentions a son and a daughter of St. Peter; while he himself, arguing apparently from the silence of Scripture (Mk 1*), supposes that his wife had died before his call to follow Christ. Clement in the passage just quoted asserts that the apostles travelled with their wives οὐχ ὡς γαμ- ετὰς ἀλλ᾽ ὡς ἀδελφάς, and employed them in mini- strations to women (cf. Clem. eae ii. 1, vii. 25, 36; Hom. xiii. 1, 11). Clement further preserves a tradition (Strom. vii. 11, p. 868 ed. Potter, quoted in Eus. HZ m1. xxx.), to which, it seems, no independent writer alludes, that St. Peter's wife suflered a martyr’s death, and that the apostle, when he saw her led away, encouraged her with the words μέμνησο, ὦ αὕτη, τοῦ κυρίου (as Eus. gives the phrase),—words which may imply that she too had known the Lord. There is nothing improbable in the supposition that she was one of the women who suffered in the Neronian persecution (Clem. Rom. vi.).