HIS APOSTOLIC RANK.
The order in which the names of the apostles are arranged in this book, can make little difference in the interest which their history will excite in the reader’s mind, nor can such an arrangement, of itself, do much to affect his opinion of their comparative merits; yet to their biographer, it becomes a matter of some importance, as well as interest, to show not only authority, but reason, for the order in which he ranks them.
Sufficient authority for placing Simon Cephas first, is found in the three lists of the apostles given respectively by Matthew, Mark and Luke, which, though differing as to their arrangement in some particulars, entirely agree in giving to this apostle the precedence of all. But it would by no means become the earnest and faithful searcher into sacred history, to rest satisfied with a bare reference to the unerring word, on a point of so much interest. So far from it, the strictest reverence for the sacred record both allows and urges the inquiry, as to what were the circumstances of Peter’s life and character, that led the three evangelists thus unanimously and decidedly to place him at the head of the sacred band, on all whom, in common, rested the commissioned power of doing the marvelous works of Jesus, and spreading his gospel in all the world. Was this preference the result of mere incidental circumstances, such as age, prior calling, &c.? Or, does it mark a pre-eminence of character or qualifications, entitling him to lead and rule the apostolic company in the name of Christ, as the commissioned chief of the faithful?
The reason of this preference, as far as connected with his character, will of course be best shown in the incidents of his life and conduct, as detailed in this narrative. But even here much may be brought forward to throw light on the ground of Peter’s rank, as first of the apostles. It is no more than fair to remark, however, that some points of this inquiry have been very deeply, and at the same time, very unnecessarily involved in the disputes between Protestants and Papists, respecting the original supremacy of the church of Rome, as supposed to have been founded or ruled by this chief apostle.
Of the many suppositions which might be made to account for Peter’s priority of station on the apostolic list, it may be enough to notice the following: That he was by birth the oldest of the twelve. This assertion, however boldly made by some, rests entirely on conjecture, as we have no certain information on this point, either from the New Testament or any ancient writer of indisputable credit. Those of the early Christian writers who allude to this matter, are quite contradictory in their statements, some supposing Peter to be the oldest of the apostles, and some supposing Andrew to be older than his brother;——a discrepancy that may well entitle us to conclude that they had no certain information about the matter. The weight of testimony, however, seems rather against the assertion that Peter was the oldest, inasmuch as the earliest writer who alludes at all to the subject, very decidedly pronounces Andrew to have been the older brother. Enough, then, is known, to prevent our relying on his seniority as the true ground of his precedence. Still this point must be considered as entirely doubtful; so doubtful that it cannot be considered as proof, in the argument.
The oldest Christian writer, who refers in any way to the comparative age of Peter, is Epiphanius, bishop of Cyprus, as early as A. D. 368. In his great work against heresies, (book ii. vol. 1, heresy 51,) in narrating the call of Andrew and Peter, he says, “The meeting (with Jesus) happened first to Andrew, Peter being less than him in age,” (μικροτερου οντος τω χρονῳ της ἡλικιας.) “But afterwards, when their complete forsaking of all earthly things is mentioned, Peter takes precedence, since God, who sees the turn of all characters, and knows who is fit for the highest places, chose Peter as the chief leader (αρχηγον) of his disciples.” This, certainly, is a very distinct assertion of Peter’s juniority, and is plainly meant to give the idea that Peter’s high rank among the apostles was due to a superiority of talent, which put him above those who were older.
In favor of the assertion that Peter was older than Andrew, the earliest authority that has ever been cited, is John Chrysostom, bishop of Constantinople, about A. D. 400. This Father, in his homily on Matthew xvii. 27, (Homily 59,) says that Peter was a “first-born son,” (πρωτοτοκος.) In this passage, he is speaking of the tribute paid by Jesus and Peter for the expenses of the temple. He supposes that this tribute was the redemption-money due from the first-born sons of the Jews, for their exemption from the duties of the priesthood. But the account of this tax, in Numbers iii. 44–51, shows that this was a tax of five shekels apiece, while that spoken of by Matthew, is called the didrachmon, a Greek coin equivalent to a half-shekel. Now the half-shekel tax was that paid by every Jew above the age of twenty years, for the expenses of the temple service, as is fully described in Exodus xxx. 12–16; xxxviii. 26. Josephus also mentions this half-shekel tax, as due from every Jew, for the service of the temple. (See Hammond on Matthew xvii. 24.) Chrysostom is therefore wholly in the wrong, about the nature of the tax paid by Jesus and Peter; (verse 27, “give it for me and thee,”) and the reason which he gives for the payment, (namely, that they were both first-born sons,) being disproved, his belief of Peter’s seniority is shown to be based on an error, and therefore entitled to no credit whatever; more particularly, when opposed to the older authority of Epiphanius.
Lardner, in support of the opinion that Peter was the oldest, quotes also Cassian and Bede; but it is most manifest that a bare assertion of two writers, who lived, one of them 424, and the other 700 years after Christ,——an assertion unsupported by any proof whatever, cannot be received as evidence in the case. The most natural conjecture of any one who was accounting for the eminence of Peter, would be that he was older than the brother of whom he takes precedence so uniformly; and it is no more than just to conclude, therefore, that the ground of this notion was but a mere guess. But in the case of Epiphanius, besides the respect due to the early authority, it is important to observe, that he could have no motive for inventing the notion of Andrew’s seniority, since the uniform prominence of Peter would most naturally suggest the idea that he was the oldest. It is fair to conclude, then, that an opinion, so unlikely to be adopted without special proof, must have had the authority of uniform early tradition; for Epiphanius mentions it as if it were a universally admitted fact; nor does he seem to me to have invented the notion of Andrew’s seniority, to account for his being first known to Jesus, though he mentions these two circumstances in their natural connection. Yet Lampius, in his notes on John i. supposing that Epiphanius arranged the facts on the principle “post hoc, ergo, propter hoc,” has rejected this Father’s declaration of Andrew’s seniority, as a mere invention, to account for this apostle’s prior acquaintance with Jesus. The reader may judge between them.
Lardner, moreover, informs us that Jerome maintains the opinion, that Peter was preferred before the other apostles on account of his age. But a reference to the original passage, shows that the comparison was only between Peter and John, and not between Peter and the rest of the apostles. Speaking of Peter as the constituted head of the church, he says that was done to avoid dissensions, (ut schismatis tollatur occasio.) The question might then arise, why was not John chosen first, being so pure and free from connections that might interfere with apostolic duties? (Cur non Johannes electus est virgo? Aetati delatum est, quia Petrus senior erat; ne adhuc adolescens ac pene puer progressae aetatis hominibus praeferretur.) “It was out of regard to age, because Peter was older (than John;) nor could one who was yet immature, and little more than a boy, be preferred to a man of mature age.” The passage evidently does not touch the question of Peter’s being the oldest of all, nor does it contradict, in any way, the opinion that Andrew was older, as all which Jerome says is, merely, that Peter was older than John,——an opinion unquestionably accordant with the general voice of all ancient Christian tradition.
The character of Epiphanius, however, it must be acknowledged, is so low for judgment and accuracy, that his word is not of itself sufficient to establish any very doubtful fact, as certain. Yet in this case, there is no temptation to pervert facts on a point of so little interest or importance, and one on which no prejudice could govern his decision. We may therefore give him, in this matter, about all the credit due to his antiquity. Still, there is much more satisfactory proof of Peter’s not being the oldest apostle, founded on various circumstances of apostolic history, which will be referred to in their places.