About this same time as the book of Hebrews was written in 65 AD, the apostle Peter wrote 1st Peter, his first epistle to believers in Pontus, Galatia, Cappadocia, Asia and Bithynia (what we know as Turkey today) undergoing persecution. We now see why God did not allow Paul to go to these northern provinces in what we today call Turkey, because God was directing Peter to minister to the people there. Peter wrote this epistle from Babylon. Some argue that there was no church in Babylon, so Paul was being euphemistic and was referring to Rome. Yet, there is no need for him to be secretive about where he was writing. It actually makes sense for him to be writing from Babylon for two reasons: (1) although there was no church in Babylon, there was a prominent synagogue there because of the many Jews who remained in this geographic region when some of the Jews were allowed to return to Judah from Babylon, and (2) Peter and many of the other apostles ministered to their fellow Jews with a large contingent of them still living in various parts of Parthia which is where Babylon was located.

Also, there is no hard evidence that Peter ever visited Rome (Lewis). If Peter was in Rome during Paul’s first incarceration, he would most definitely have visited Paul in prison as many others from the churches there did (Ac 28:17-31). If Peter was in Rome during Paul’s second incarceration, he also would likely have visited Paul or let Paul know he was supported, but Paul states that only Luke is with him at this time (2Tm 4:11). Evidence has emerged that Peter likely died and was buried in Jerusalem (Deborah). This would make sense as Peter was known as the apostle to the Jews (Ga 2:7-8) and had ministered to Jews in Parthia (1Pt 5:13) and to those in Asia Minor (today eastern Turkey; 1Pt 1:1). Who was in Rome during this time was likely another Simon—Simon Magus (Two Peters).

This Simon Magus was the same as the one Deacon Philip had encountered in Samaria (Ac 8:9-25). He took the ideas of Zoroastrianism and blended them with Christianity forming Gnostic beliefs that became quite popular, and very seductive, because their teachings were so close, but so far, from the gospel the apostles taught. Simon and his followers would travel behind Paul and teach their heretical teachings once Paul had left a city which confused many of the new believers that Paul had reached. The Gnostics taught salvation through religion rather than a person relationship with Christ. It taught unity by creating a hierarchy where more spiritual understanding would be gained the higher up people went in this hierarchy and created types of sacraments to further create unity and thereby develop a closeness to God.

When Simon Magus arrived in Rome during the reign of Caesar Claudius, the emperor became enamored with Simon due to his magical abilities. So much so that he had a statue made of him which was something quite rare, as usually statues of anyone other than that of the emperor was considered illegal. He integrated Christian terminology into his pagan theology to disguise his intent to exalt himself to the center of Christianity rather than to Jesus Christ. He even created a priesthood to execute his practices. He came to be called Simon Paeter. The word Paeter is an ancient word for interpreter or seer and was associated with ancient priests and a derivative of the word translated as father. It is easy to see how Simon Paeter could be misconstrued for Simon Peter. It is more likely that Simon Paeter was the first bishop of Rome than was Simon Peter. The deaths of Simon Magus and Simon Peter are in controversy and not established well in the historical record.

About two years after writing his first epistle, Peter, in 67 AD, wrote his second epistle, 2nd Peter, likely from Babylon as well, and likely to those in northern areas of what we today call Turkey. It seems that Peter knew of his soon passing as he mentions this in his letter and there is now evidence of his grave being in Jerusalem. The content of this book is somewhat similar to what Jude wrote about in his epistle where he warns people about false prophets and false teachers who act as believers but lead many astray. He states that these people will be held accountable by God, if not in this life, in the life to come. While some scoffers say Christ’s return is doubtful as things have continued on as they always have been. Peter reminds them that the same argument was true for the Flood in Noah’s day. Things were as they were until they were not, and that happened swiftly. Therefore, as Christians, we should live holy and godly lives looking with anticipation to the day of God.

Tradition has it that Paul was beheaded in 68 A.D. at Aquae Salviae, a place with three springs on the Ostian Way, about 1.5 miles south of Rome. Paul was not crucified as were many Christians because he was a Roman citizen. Therefore, he was allowed a quick death and was beheaded instead.

What a legacy Paul left behind. Don’t you want a legacy like that? Let’s strive to live like he did. What an example to follow.

Of course, Paul could not have achieved all that he did without assistance. Next time we’ll look at who all helped him over the course of his life. I hope you join me.

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Visit Books & Words to Inspire by Randy C. Dockens

While Paul was in Corinth during his third missionary journey in 56 AD, he wrote his Roman epistle to the house churches in that city. He had a desire to visit them but knew that may not be possible due to the circumstances he found himself in with some Jews plotting to have him killed. He wrote this letter to help reunite Jewish and Gentile Christians by active foresight wanting to ensure the unity between them became reestablished. Emperor Claudius had all Jews leave about five years earlier. Now, with his death, Jews were allowed back into Rome. Paul knew that this act of removing all Jews, even Christian Jews, likely caused the house churches in Rome to change dramatically. For five years these churches would not have had any Jewish influence in how the churches operated. It would be a shock for Gentiles to hear criticism from their Jewish brethren on their services because they were not Jewish enough, and a shock to the Jewish believers to see how much things had changed since they had left. That is likely why Paul used a question/answer format to help Gentiles understand the Jewish perspective of scripture and help the Jews to understand why certain Jewish customs were not really necessary any longer. Many of the people Paul mentions at the end of his epistle were likely displaced Jewish believers who left Rome and stayed in Corinth or nearby areas waiting for the time they could return to Rome, their hometown. Phoebe, a deacon in the church at Cenchreae, not very far from Corinith, was the bearer of Paul’s letter to the believers at Rome. Paul also desired to enlist the help of the Roman church with his missionary efforts to the west, including Spain, emphasized the universality of the gospel stating it was for both Jews and Gentiles, wrote to provide a comprehensive presentation of the doctrine of salvation by faith, and sought their prayer support.

Paul states that the gospel of Jesus Christ had been promised by the Old Testament prophets and contrasts the Old Testament and the dispensation of the Law to the New Testament and the dispensation of the Church. He quotes more Old Testament scripture than any other New Testament book where the quotes refer to Adam, Abraham, Moses, and David, all associated with covenants in the Old Testament. Paul also quotes Habakkuk stating that the just shall live by faith. Paul addressed the sinfulness and condemnation of all men, the justification of believing sinners, the sanctification of believing sinners, the place that Israel has in the plans of God, and the righteousness of God in practical living. In his conclusion, he provides greetings to 35 people mentioned by name.

In his letter, Paul mentions three churches. One was the church that met in the home of Pricilla and Aquilla (Ro 16:3-5) who he knew well as he had met them in Corinth on his second missionary journey and had worked with them extensively (Ac 18:1-4). He then mentions Andronicus and Junia (Ro 16:7) who had been Christians even before he, and they had been imprisoned for their actions. Since Paul had never been to Rome at this point, it could be that Andronicus and Junia had been in Jerusalem for Shavuot (Pentecost) when the Holy Spirit fell causing them to hear about Jesus Christ at that time and had believed.

Paul then mentions those who had caused divisions and put obstacles in their way contrary to the teachings they had learned and cautions these believers to stay away from them because they were not serving Christ but their own desires (Ro 16:17-19). Who Paul was referring to may likely have been the so-called church that Simon Magus had infiltrated. This is the sorcerer who Deacon Philip had first encountered in Samaria (Ac 8:9-25) and began teaching gnostic ideas and had likely infiltrated the Roman Gentile church when the Jews were banished from Rome by Claudius Caesar and initiated anti-Semitic beliefs. This is likely the reason for Paul including much doctrine in his letter to ensure they understood the correct doctrine rooted in Jesus Christ and emphasizing that God was not done with his nation Israel.

Simon Magus likely made his way to Rome during the reign of Claudius Caesar. Claudius apparently became enamored with him and all his magical abilities. While there, he met Marcus Antonias Felix, originally a slave of Claudius Caesar’s mother Antonia. He was a favorite of hers and she helped him earn his freedom. He was well liked by Claudius as well. It seems Felix did a favor for Simon Magus by encouraging Claudius to expel the Jews from Rome (First Church Rome). Later, when Claudius made Felix procurator of Judea, Simon Magus did him a favor by enchanting Drusilla, of Hasmonean descent and sister of Herod Agrippa II, to leave her current husband and her religion and marry Felix (Bible Hub). It seems the Hasmonean women were considered extremely beautiful.

With the Jews out of Rome, it allowed Simon Magus to operate more freely with Gentile Christians and argue his own interpretation of Scripture through the lens of Zoroastrianism and Gnosticism with little push back. Over time, he became revered by the Gentile Christians who bestowed the term, Father, or Paeter (the Latin name for Father) to him as many looked up to him for guidance and appreciated his leadership of the Roman church in which he taught his Gnostic beliefs and hierarchal mysteries which later morphed into what was labeled Simonism. It seems he went back to his teachings in Samaria as one who was almost like a god, taught that the god of the Bible was subservient to the all-existing god. After all, if the God of the Hebrews allowed evil, how good of a god could he actually be? This was likely the start of the church teaching antisemitic beliefs and the teachings of Jesus being a man who received a god spirit at his baptism which was taken away just before his crucifixion. Belief in Jesus was important but true salvation came by following rituals and not through Jesus Christ himself.

Since he now went by the name Simon Paeter, this may be how he became confused with Simon Peter over time. It is likely Simon Magus became the first bishop of Rome rather than Simon Peter (Two Peters, Hoeck), as Peter was noted at the apostle to the Jews (Ga 2:7-8) and preached to Jews in Parthia (1Pt 5:13) and northeastern Asia Minor (today Turkey; 1Pt 1:1). This could also explain some of the beliefs, teachings, and church structure that began to occur in the Roman church with the exclusion of Jews in its congregation. There is no solid evidence, only tradition, that apostle Peter ever visited Rome (Lewis). Evidence has emerged that Peter likely died and was buried in Jerusalem (Deborah).

Therefore, it was no accident as to the teachings Paul included in his epistle to the Roman house churches: the need for unity between Jew and Gentile believers, how God was not yet done with Israel as a nation, and strong doctrine showing that all focus should be on the belief in Jesus Christ himself and his redemptive work via his death, burial, and resurrection. We, too, need to be sure that this is our spiritual foundation and not built on anything else. Anything else is superfluous.

Paul’s problems are not over, though. Unfortunately, they are just beginning. Join me next time for more.

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Visit Books & Words to Inspire by Randy C. Dockens