How did the apostle Peter die?

The early fathers record the death of some of the apostles which took place about this time. Without touching the more than doubtful point whether Peter founded the Church of Rome, it appears to be beyond question that he suffered martyrdom in that city during the persecutions by Nero. Clement of Rome speaks of the martyrdom. Ambrose relates that Peter was exhorted to flee from the city, to which he yielded; but on his reaching the gates, he met our Lord. "Lord, where goest thou?" he asked. "I go to Rome," was the reply, "once more to be crucified." Peter at once understood this as a reproof to himself, and he returned. This may have been in a vision, or, what is more probable, a tradition only.

Our Lord had said to him: "When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God." (John 21:18-19.) It is agreed by all that he was crucified, and some add that he was crucified head downward at his own request, that he might not die like his Lord.

The Apostles Paul and Peter.

It was during the reign of Nero, the ravening "lion" (2 Tim. 4:17), that the Apostles Paul and Peter were martyred; the former by beheading, the latter by crucifixion, and, at his own request, with his head down as unworthy to die like his Master. We see no reason to doubt the traditions concerning these beloved Apostles; certain it is that both had special revelations of their near end, although not, perhaps, of the manner of their death. It may be well to remark in passing, that both Apostles firmly insisted on the saints rendering obedience and honour to Nero the Emperor — one of the worst and most cruel of men who ever sat on the throne of the Caesars; not the character of the ruler, but the office he fills, is that which demands the respect and reverence of the saints of God. (Rom. 13:1-7; 1 Peter 2:17.)

The death of James can scarcely be ascribed to the persecuting edicts of Nero, however, it was an unpremeditated act for which the Jewish nation was alone responsible. Yet that does not clear the emperor of the guilt of shedding an apostle's blood; for it is generally allowed that both Peter and Paul suffered during the persecution which he had authorised. The following reference to these devoted servants of Christ, by Clement, a fellow-labourer with the latter (see Phil. 4:3) is replete with interest. "Let us take," says he, the examples of our age. Through zeal and envy, the most faithful and righteous pillars of the church have been persecuted even to the most grievous deaths.. Let us set before our eyes the holy apostles. Peter, by unjust envy, underwent not one or two, but many sufferings; till at last, being martyred, he went to the place of glory that was due to him. For the same cause did Paul in like manner receive the reward of his patience.. Seven times he was in bonds; he was whipped, he was stoned, he preached both in the east and in the west, leaving behind him the glorious report of his faith; and so, having taught the whole world righteousness, and for that end travelled even unto the utmost bounds of the west, he at last suffered martyrdom by the command of the governors, and departed out of the world, and went unto his holy place, being become a most eminent pattern of patience unto all ages." It is said that the mode of Peter's execution was crucifixion, and that he was fastened to the cross with his head downwards; choosing that position because he felt his unworthiness to suffer in the same position as his Master. Paul, who suffered on the same day and at the same place (Rome) was spared so painful and lingering a death. He was beheaded.

Now there was one thing in which Peter had expressed his confidence — that is, to go to death or judgment or prison — anything for the Lord. Well now, the Lord takes this up. "Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me."

Thus then, I think, we have the unspeakable grace of our Lord Jesus Christ meeting the desire of Peter's heart. He had done wonderful things for him already, when He committed what was most precious to the man that had failed so publicly and so repeatedly; but He goes farther. Had not Peter desired to follow the Lord to prison and to death? Certainly. "Well now," says the Lord, "I will give you all the desire of your heart." And look at the Lord's way! Look at the way of grace! When he was comparatively young he failed. When there was all the fervour and impetuosity, I must add, of his natural character, he completely broke down. The Lord puts no honour upon that; rather the contrary. He must bring it to nothing. It is what flesh would glory in. "But he that glorieth, let him glory in the Lord." And so the Lord gives him good ground for it, for He tells him, "When thou shalt be old, thou shalt stretch forth thy hands." It was not only that he was to die, but, "This spake he signifying by what death he should glorify God." Peter was to have his wish gratified to the very fullest. Peter was to suffer like his Master. I am not referring now to the tradition. I do not know whether there is any truth in his being crucified with his head downwards. Scripture says nothing of that kind. We are told so. It is a pretty story, and that is all one can say about it. It may be true; it is more likely to be false. You never can trust the stories of men in the things of God. I have never known a true story told by men in what concerns God, and where the spirit of man reigns. There is a fatality of error of the most extraordinary kind in the old ecclesiastical historians that touch upon these matters. Why, they cannot even tell correctly what is in the Bible, still less what is not. I say, therefore, that I do not believe that these stories are to be trusted. But this is to be trusted: he is to die like his Master, at any rate. He is to be crucified, so that the Lord would not only give him then to be led away a prisoner, but to suffer upon the cross. Peter would have what he desired, and more than he desired; but he would have it in pure grace; there was no strength, He would have it given him by the Lord; nay, farther than that, to "glorify God." No longer Peter's love; no longer glorifying Peter in any way. He that glorieth, let him glory in the Lord."

Peter certainly closed his life in martyrdom and by crucifixion; but whether, as alleged, he was crucified at Rome with his head downwards, there is very little evidence. He was most probably never at Rome at all; and that story of his leaving the city at the approach of danger, and meeting his divine Master going toward it, to Whom he addressed the enquiry, Domine, quo vadis? is neither true nor yet very well invented, albeit the words are written up on the Appian Way to this day.

Another tradition claims that he settled in Rome to oppose the Samaritan sorcerer Simon Magus (Acts 8). Justin Martyr in his writings states that Simon Magus was worshipped in Rome as a god on account of his magical powers. On account of it they erected a statue on an island in the River Tiber inscribed "Simoni Deo Sancto." Actually there was found in the year 1574 in the Tiber a stone with the inscription "Semoni Sanco Deo Fidio Sacrumi" i.e. "to the god Semo Sancus," the Sabine Hercules, which is definite proof that Justin Martyr was mistaken. Upon this rests the legend that Peter went to Rome to oppose Simon Magus. It is claimed that Peter was Bishop in Rome for 25 years and founded what is called "the Holy See," which later developed into the abominable papacy with its lies. Peter never saw Rome. As we shall show later in this introduction, there is sufficient Scriptural authority to contradict this legend. Another legend states that he was martyred in Rome, where the Lord appeared to him, when Peter had left the city to escape death. That he should die the martyr's death had been announced by our Lord, as well as the manner of his death by crucifixion. Nobody knows where that death took place. When he wrote his second Epistle it was a brief time before his death (2 Peter 1:14); but that Epistle was not written from Rome.

Did Peter Write from Babylon or from Rome ?

The consideration of such questions as these from a merely intellectual point of view is much to be deplored; so also is the attempt to solve them by any sources of information outside the Word. For apart from the untrustworthy nature of tradition, however ancient, we may be assured that what cannot be proved from the sacred pages themselves is intentionally left dubious by the Holy Ghost, and that we err if we pry into it. The manner of Peter's death (crucifixion) is revealed to us in Scripture. (John 21:18-19.) Complete silence is kept as to that of the disciple whom Jesus loved.

It is in the belief that the Word sheds sufficient light upon the enquiry at the head of this paper, to render its investigation both permissible and profitable, that it is proposed. It is true that we have nothing whatever in narrative form as to his leaving or his not leaving Rome, but the Scriptures do not always present historical facts in this direct manner. Witness, for example, the martyrdom of Peter, alluded to above - a fact made known to us only by the Lord's intimation that it should be so. Having it thus from His lips, we are as sure that the event took place as if we had seen it for ourselves.

But the Lord promises Peter that, when he should be old, he should stretch forth his hands, and another gird and carry him whither he would not. Thus, when it was no longer possible to boast of his own strength or courage, as a helpless old man, Peter would enjoy from God the singular privilege, not only of death for Christ's sake which in younger days he had essayed to face and most ignominiously failed in, but of that very death which the Lord had suffered with its prolonged agony and shame. For the Lord, as we are expressly told, said as He did, signifying not death so much as "by what" sort of death Peter was to glorify God; and after saying this, He saith to him, Follow Me.

The allusion was scarcely mistakable. In those days, when such a punishment was common enough for the lowest slaves and guiltiest criminals, every one understood the meaning of being "lifted up," or outstretching the arms by the force of another. Again, the illustrative act of calling Peter to follow Him as He walked some paces on the shore made plain its grave intent. Yet even then and thus, another carrying him whither he would not proves how little of self was to be in Peter's death on the cross in contrast with those who, at a later day and a day lower incomparably, sought a martyr's death to win this crown. No! Peter's close on earth was to be suffering and death for Christ, Who would give him to endure at the fit moment. Not heroism nor asceticism is the Christian badge, but obedience.

There are not only the sufferings of the pathway, in the normal walk of life; there are also times of persecution, when the saints of God are tried in the fire, Christ also had to suffer this, even to death. Here indeed are the martyr sufferings in which the Christian can have part (1 Peter 4:13). How must the blessed Son of God have suffered to see men take Him to the brow of the hill to cast Him headlong down; to see them take up stones to cast at Him. And see how they constantly beset His steps, sending officers to take Him, trying to catch Him in His words; and at last covenanting with Judas to betray Him, and heaping every dishonour upon Him before handing Him over to the shameful death of the cross. If we are privileged to share His martyr sufferings we are to rejoice, because "that in the revelation of His glory also ye may rejoice with exultation." Paul desired the fellowship of His sufferings, even to be conformed to His death; to die as a martyr, seeing His Master had done so. Peter too was to have this privilege, even as the Lord had predicted, "When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and bring thee where thou dost not desire." In old age Peter was to die with outstretched hands, like his Master, upon a cross. This was not a way in which nature could delight: yet, through grace a way that Peter could rejoice in; and that we could rejoice in in the divine nature.

But the Lord adds that which contrasts Peter's youth with his old age. In youth independent and self-sufficient, he had done much as he pleased. But God's ways, disciplining indeed, yet in pure love, would lead to his being girded by another, that is, restrained by the will of another, and forced to go where he did not want to (v. 18). While Peter was to be greatly used by the Lord, yet all for Peter was not be be great conquest. He would suffer, then die a death of crucifixion, evidently, but this would glorify God. It is claimed that Peter was crucified head downward, by request, for he felt himself unworthy to die in the same position as his Master.