TWELVE CONSIDERED INDIVIDUALLY.
Simon, named as the first apostle, is more commonly known as Peter—the appellation given him by the Lord on the occasion of their first meeting, and afterward confirmed.[460] He was the son of Jona, or Jonas, and by vocation was a fisherman. He and his brother Andrew were partners with James and John, the sons of Zebedee; and apparently the fishing business was a prosperous one with them, for they owned their boats and gave employment to other men.[461] Peter's early home had been at the little fishery town of Bethsaida,[462] on the west shore of the Sea of Galilee; but about the time of his first association with Jesus, or soon thereafter, he, with others of his family, removed to Capernaum, where he appears to have become an independent householder.[463] Simon Peter was a married man before his call to the ministry. He was well to do in a material way; and when he once spoke of having left all to follow Jesus, the Lord did not deny that Peter's sacrifice of temporal possessions was as great as had been implied. We are not justified in regarding him as unlettered or ignorant. True, both he and John were designated by the council of rulers as "unlearned and ignorant men,"[464] but this was spoken of them as indicating their lack of training in the schools of the rabbis; and it is worthy of note, that the members of that same council were amazed at the wisdom and power manifested by the two apostles, whom they professed to despize.
In temperament Peter was impulsive and stern, and, until trained by severe experience, was lacking in firmness. He had many human weaknesses, yet in spite of them all he eventually overcame the temptations of Satan and the frailties of the flesh, and served his Lord as the appointed and acknowledged leader of the Twelve. Of the time and place of his death the scriptures do not speak; but the manner thereof was prefigured by the resurrected Lord,[465] and in part was foreseen by Peter himself.[466] Tradition, originating in the writings of the early Christian historians other than the apostles, states that Peter met death by crucifixion as a martyr during the persecution incident to the reign of Nero, probably between A.D. 64 and 68. Origen states that the apostle was crucified with his head downward. Peter, with James and John, his associates in the presidency of the Twelve, has ministered as a resurrected being in the present dispensation, in restoring to earth the Melchizedek Priesthood, including the Holy Apostleship, which had been taken away because of the apostasy and unbelief of men.[467]
James and John, brothers by birth, partners in business as fishermen, brethren in the ministry, were associated together and with Peter in the apostolic calling. The Lord bestowed upon the pair a title in common—Boanerges, or Sons of Thunder[468]—possibly with reference to the zeal they developed in His service, which, indeed, at times had to be restrained, as when they would have had fire called from heaven to destroy the Samaritan villagers who had refused hospitality to the Master.[469] They and their mother aspired to the highest honors of the kingdom, and asked that the two be given places, one on the right the other on the left of Christ in His glory. This ambition was gently reproved by the Lord, and the request gave offense to the other apostles.[470] With Peter these two brothers were witnesses of many of the most important incidents in the life of Jesus; thus, the three were the only apostles admitted to witness the raising of the daughter of Jairus from death to life;[471] they were the only members of the Twelve present at the transfiguration of Christ;[472] they were nearest the Lord during the period of His mortal agony in Gethsemane;[473] and, as heretofore told, they have ministered in these modern days in the restoration of the Holy Apostleship with all its ancient authority and power of blessing.[474] James is commonly designated in theological literature as James I, to distinguish him from the other apostle bearing the same name. James, the son of Zebedee, was the first of the apostles to meet a martyr's violent death; he was beheaded by order of the king, Herod Agrippa.[475] John had been a disciple of the Baptist, and had demonstrated his confidence in the latter's testimony of Jesus by promptly turning from the forerunner and following the Lord.[476] He became a devoted servant, and repeatedly refers to himself as the disciple "whom Jesus loved."[477] At the last supper John sat next to Jesus leaning his head upon the Master's breast;[478] and next day as he stood beneath the cross he received from the dying Christ the special charge to care for the Lord's mother;[479] and to this he promptly responded by conducting the weeping Mary to his own house. He was the first to recognize the risen Lord on the shores of Galilee, and received from His immortal lips encouragement of his hope that his life would be continued in the body, in order that he might minister among men until the Christ shall come in His glory.[480] The realization of that hope has been attested by revelation in modern days.[481]
Andrew, son of Jona and brother of Simon Peter, is mentioned less frequently than the three already considered. He had been one of the Baptist's followers, and with John, the son of Zebedee, left the Baptist to learn from Jesus; and having learned he went in search of Peter, solemnly averred to him that the Messiah had been found, and brought his brother to the Savior's feet.[482] He shared with Peter in the honor of the call of the Lord on the sea shore, and in the promise "I will make you fishers of men."[483] In one instance we read of Andrew as present with Peter, James and John, in a private interview with the Lord;[484] and he is mentioned in connection with the miraculous feeding of the five thousand,[485] and as associated with Philip in arranging an interview between certain inquiring Greeks and Jesus.[486] He is named with others in connection with our Lord's ascension.[487] Tradition is rife with stories about this man, but of the extent of his ministry, the duration of his life, and the circumstances of his death, we have no authentic record.
Philip may have been the first to receive the authoritative call "Follow me" from the lips of Jesus, and we find him immediately testifying that Jesus was the long expected Messiah. His home was in Bethsaida, the town of Peter, Andrew, James, and John. It is said that Jesus found him,[488] whereas the others concerned in that early affiliation seem to have come of themselves severally to Christ. We find brief mention of him at the time the five thousand were fed, on which occasion Jesus asked him "Whence shall we buy bread, that these may eat?" This was done to test and prove him, for Jesus knew what would be done. Philip's reply was based on a statement of the small amount of money at hand, and showed no expectation of miraculous intervention.[489] It was to him the Greeks applied when they sought a meeting with Jesus as noted in connection with Andrew. He was mildly reproved for his misunderstanding when he asked Jesus to show to him and the others the Father—"Have I been so long time with you, and yet hast thou not known me, Philip?"[490] Aside from incidental mention of his presence as one of the Eleven after the ascension, the scriptures tell us nothing more concerning him.
Bartholomew is mentioned in scripture by this name only in connection with his ordination to the apostleship, and as one of the Eleven after the ascension. The name means son of Tolmai. It is practically certain, however, that he is the man called Nathanael in John's Gospel—the one whom Christ designated as "an Israelite indeed, in whom is no guile."[491] He is named again as among those who went fishing with Peter after the resurrection of Christ.[492] His home was in Cana of Galilee. The reasons for assuming that Bartholomew and Nathanael are the same persons are these: Bartholomew is named in each of the three synoptic Gospels as an apostle, but Nathanael is not mentioned. Nathanael is named twice in John's Gospel, and Bartholomew not at all; Bartholomew and Philip, or Nathanael and Philip, are mentioned together.
Matthew, or Levi, son of Alpheus, was one of the seven who received a call to follow Christ before the ordination of the Twelve. He it was who gave a feast, for attending which Jesus and the disciples were severely criticized by the Pharisees,[493] on the charge that it was unseemly for Him to eat with publicans and sinners. Matthew was a publican; he so designates himself in the Gospel he wrote;[494] but the other evangelists omit the mention when including him with the Twelve. His Hebrew name, Levi, is understood by many as an indication of priestly lineage. Of his ministry we have no detailed account; though he is the author of the first Gospel, he refrains from special mention of himself except in connection with his call and ordination. He is spoken of by other than scriptural writers as one of the most active of the apostles after Christ's death, and as operating in lands far from Palestine.
Thomas, also known as Didymus, the Greek equivalent of his Hebrew name, meaning "a twin," is mentioned as a witness of the raising of Lazarus. His devotion to Jesus is shown by his desire to accompany the Lord to Bethany, though persecution in that region was almost certain. To his fellow apostles Thomas said: "Let us also go, that we may die with him."[495] Even as late in his experience as the night before the crucifixion, Thomas had failed to comprehend the impending necessity of the Savior's sacrifice; and when Jesus referred to going away and leaving the others to follow, Thomas asked how they could know the way. For his lack of understanding he stood reproved.[496] He was absent when the resurrected Christ appeared to the assembled disciples in the evening of the day of His rising; and on being informed by the others that they had seen the Lord, he forcefully expressed his doubt, and declared he would not believe unless he could see and feel for himself the wounds in the crucified body. Eight days later the Lord visited the apostles again, when, as on the earlier occasion, they were within closed doors; and to Thomas the Lord said: "Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side." Then Thomas, no longer doubting but with love and reverence filling his soul, exclaimed "My Lord and my God." The Lord said unto him: "Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed."[497] Of Thomas no further record appears in the New Testament aside from that of his presence with his fellows after the ascension.
James, son of Alpheus, is mentioned in the Gospels only in the matter of his ordination to the apostleship; and but once elsewhere in the New Testament by the appellation "son of Alpheus."[498] In writings other than scriptural he is sometimes designated as James II to avoid confusing him with James the son of Zebedee. There is acknowledged uncertainty concerning the identity of James the son of Alpheus as the James or one of the James's referred to in the Acts and the Epistles;[499] and a plenitude of controversial literature on the subject is extant.[500]
Judas is called Lebbeus Thaddeus by Matthew, Thaddeus by Mark, and Judas the brother of James by Luke.[501] The only other specific reference to this apostle is made by John, and is incident to the last long interview between Jesus and the apostles, when this Judas, "not Iscariot," asked how or why Jesus would manifest Himself to His chosen servants and not to the world at large. The man's question shows that the really distinguishing character of the apostleship was not fully comprehended by him at that time.
Simon Zelotes, so designated in Acts,[502] and as Simon called Zelotes in Luke's Gospel, is distinguished by both Matthew and Mark as the Canaanite. The last designation has no reference to the town of Cana, nor to the land of Canaan, neither is it in any sense of geographical signification; it is the Syro-Chaldaic equivalent of the Greek word which is rendered in the English translation "Zelotes." The two names, therefore, have the same fundamental meaning, and each refers to the Zealots, a Jewish sect or faction, known for its zeal in maintaining the Mosaic ritual. Doubtless Simon had learned moderation and toleration from the teachings of Christ; otherwise he would scarcely have been suited to the apostolic ministry. His zealous earnestness, properly directed, may have developed into a most serviceable trait of character. This apostle is nowhere in the scriptures named apart from his colleagues.
Judas Iscariot is the only Judean named among the Twelve; all the others were Galileans. He is generally understood to have been a resident of Kerioth, a small town in the southerly part of Judea, but a few miles west from the Dead Sea, though for this tradition, as also for the signification of his surname, we lack direct authority. So too we are uninformed as to his lineage, except that his father's name was Simon.[503] He served as treasurer or agent of the apostolic company, receiving and disbursing such offerings as were made by disciples and friends, and purchasing supplies as required.[504] That he was unprincipled and dishonest in the discharge of this trust is attested by John. His avaricious and complaining nature revealed itself in his murmuring against what he called a waste of costly spikenard, in the anointing of the Lord by Mary but a few days before the crucifixion; he hypocritically suggested that the precious ointment could have been sold and the proceeds given to the poor.[505] The crowning deed of perfidy in the career of Iscariot was his deliberate betrayal of his Master to death; and this the infamous creature did for a price, and accomplished the foul deed with a kiss. He brought his guilty life to a close by a revolting suicide and his spirit went to the awful fate reserved for the sons of perdition.[506]